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Presbyterian linterical Society 

of England 

eh. Vel 1. MAY, 1918. 

Fifth Annual Report of the Society. 

(Prepared for presentation to the Synod, May, 1918.) 

HE addition to the membership and the regular flow of acquisi- 
T tions during the year point to an increasing interest in the 
work of the Society. An appeal was recently made to every 
congregation in the Church to appoint a corresponding member who 
should secure for the Society, and in many instances preserve from 
being lost, whatever in the nature of pamphlet, history, or portrait, 
illustrated the past or present history of his congregation. “The 
appeal is being favourably responded to. Additional storage both 
for books and pictures has been found necessary, and the authorities 
of Regent Square Church have added to previous obligations by 
consenting to our occupation of another large room in the tower of 
their Church. 

Mr. Andrew Cochrane, the first Treasurer of the Society, died 
in October last, passing to his rest within a year of the death of the 
first Secretary, the Rev. Alex. Jeffrey. Mr. Cochrane took an active 
interest in the welfare of the Society, and was one of its most generous 
supporters, and we join with the whole Church in lamenting his loss. 
The death of Mr. Grant Paton has removed another member, from 
whom valuable gifts of books from time to time were received. 

The Society considers itself fortunate in having secured the 
services as Treasurer of so well-known a layman as Mr. Cecil W. 
Robertson, of Marylebone, and as Assistant Treasurer of Mr. K. 
Macleod Black, author of “‘ The Scots Churches in London.” Another 
change in the Council has been the appointment of Mr. W. B. Shaw 
to the new office of Curator of the Museum, his qualifications for the 
office being as undoubted as the eminent and ungrudging services 
he has rendered to the Society. We record with pleasure that our 
esteemed President, Mr. Atkinson, has been admitted to a Fellowship 
of the Royal Historical Society and Mr. Shaw to a Fellowship of the 
Society of Antiquaries (Scotland). 


Particulars of the principal books and portraits acquired in the 
past year will be given in the forthcoming Journal. Among the 
former may be mentioned twelve publications in History and 
Biography of the Wodrow Society; Histories of the Church of 
Scotland by Wodrow, Calderwood, and Crookshank ; Knox’s “ History 
of the Reformation in Scotland?’ ; “‘ The Marrow of Modern Divinity,” 
with notes by Thomas Boston of Ettrick; McCrie’s ‘‘ Life of John 
Knox,”’ and the second volume of the new edition of Hew Scott’s 

The portraits include a copy of the Roaf portrait of Richard 
Baxter, and portraits of six ex-Moderators, viz., Rev. George Duncan, 
D.D., James Blythe, P. L. Miller, Thain Davidson, D.D., James 
Anderson, D.D., and A. H. Drysdale, D.D. The fine pastel portrait 
of Dr. Drysdale, our first President, is the gift of his congregation, 
and beside ‘it will appropriately be hung an excellent portrait, pre- 
sented by his family, of Dr. William Carruthers, F.R.S., the first 
Vice-President of our Society. An engraving of Dr. Twisse, Prolocutor 
of the Westminster Assembly, and a mezzotint portrait of Professor 
Thomas McCrie, are also among the acquisitions. 

The Journal contains the final portions of the history of the 
two congregations, Canonbury and Dagger Lane, Hull. In addition, 
the history of Brighton Presbyterianism has been fully narrated. 
An article of general interest is by the President on ‘“ The English 
Church at The Hague,” and there is also an article on ‘‘ Presbyterianism 
in the Isle of Man.” 

Our thanks are specially due to Mr. A. Theodore Brown and 
Mr. James Nichol for their gifts of books; to Mr. John Peddie, who 
employs his artistic talent as a labour of love on behalf of the Society, 

and to the Synod for their annual grant. A proposal was made at 
last Synod to increase the grant from £10 to £20, and the sanctioning 
of such an increase this year would be particularly welcome, as the 
enhanced cost of producing the Journal and the expense of furnishing 
the additional room in the tower cannot be met by the ordinary income 
of the Society. 

J. Hay Coruican, Literary Editor. 

R. D. McGuasHan, Secretary. 

William Twisse, D.D. 


E accompanying is a reproduction (from a late eighteenth 

century engraving) of the original Newbury portrait of William 

Twisse, D.D. (1588 ?-1646), the first Prolocutor of the West- 
minster Assembly, 1643. 

This oil painting hangs high up in the Vestry of Newbury Parish 
Church (St. Nicholas). On Easter Eve, April 22, 1916, it was taken 
down and carefully washed with water. The frame and canvas are 
square, but the upper portion of the painting has traces showing 
that it was originally oval. It has been re-canvassed, and much 
damaged before this ; and slightly since, as a mend in the new canvas 
shows. Of the original painting, only the face and the left (the 
figure’s left) shoulder remain intact. The face is good, the original 
ruddy tint has faded to brownish, the beard (not very thick) and 
moustache are dark auburn. All the rest has been “ restored ’’ rather 
by a scene-painter than an artist. The original ruff (sign of a royal 
chaplaincy) is made a shapeless mass of white, defective on the face's 
right side; the tassels of the ruff are turned into impossible bands 

£151 B 

which do not match, and the smaller of them does not hang from 
the neck, but starts from the right shoulder, a shoulder painted by 
tho “ restorer,” and not corresponding with the left one. W. Money’s 
** Newbury ’’ dates the painting about 1644; it is certainly older, 
probably much older than the Westminster Assembly: it depicts 
a man in healthy prime. In the painting’s left-hand top corner is 
the inscription (later than the painting itself) “‘ Aetatis 71, 1646.” 
This overstates Twisse’s age at death, 

The engraving by T, Trotter is wrongly said by Bromley to be 
in the ‘‘ Nonconformist’s Memorial.” It reverses the picture, and 
caricatures rather than reproduces the expressive face. The ruff is 
improved, but still the one side of it is too diminutive to be in pro- 

portion. The ‘“‘restorer’s’’ claw-like hand and little red book are 
judiciously omitted. A photograph of the face would be worth having. 

Richard Baxter—A Recent Tribute.—“‘ Of Baxter it is not for 
me to speak with any fulness, The subject is too large, and I love 
it too deeply, I cannot say that Baxter is my favourite author, yet 
were I constrained henceforth to restrict my reading to the works 
of a single writer, Baxter would be my choice, both for the ample 
range of his themes and for his widespread human interest. Even 
were the restriction so close as to exclude recourse to the Bible, 
Baxter would recall to me the pick of it, No other author known 
to me has so completely poured his whole mind into his books. He 
lived among controversies and was always eager, keen and ready to 
take part in them, It was an age when controversies were disfigured 
by fury and by coarseness, blemishes which the polemics even of 
Milton did not escape. Baxter was always master of himself, and 
could be downright without defilement.”’—From ‘“‘ Unity Church, 
Islington” ; An Address by Rev. Alex. Gordon, pub. 1918. 

Records of the English Church at the Hague. 
By Ernest G. Atkinson, F.R.Hist.S., 
Late of H.M. Public Record Office, 

MONGST the Records transferred in recent years from English 
Embassiés on the Continent to the Public Record Office are 
those which belonged to the English Church at The Hague. 

I received instructions from Sir Henry C. Maxwell-Lyte, K.C.B., 
Deputy Keeper of the Public Records, to draw up a very short Report 
on these papers, for official reference. Knowing the interest that 
they would possess for Presbyterians, I asked Sir Henry’s permission 
to make use of the Report for our Journal, and he very kindly 
acceded to the request. I can also make use of a few notes I took 
at the time, which were not suitable for an official Report. 

These Records from our Archives at The Hague are contained 
in six bundles, and cover a period of nearly two centuries, from 1658 
to 1822. They illustrate very fully the history of what is best known 
as the “‘ Engelsche Kerk”? at The Hague, a church which was founded 
in 1595-6, and was suppressed by Royal Decree in 1822. It was one 
of the numerous English and Scottish churches planted in Holland 
as a consequence, in great measure, of Queen Elizabeth’s intervention 
on behalf of the Netherlands against Spain. What were at first 
services for the troops, or for an Envoy's or Ambassador’s entourage, 
became services for the large numbers of English and Scottish settlers 
in Holland, driven there either by religious persecution at home or 
by various political and commercial reasons. The words, ‘“‘ English 
Church at The Hague,” at first convey the meaning of an Anglican 
service, but this Church was of the Presbyterian order, like the Dutch 
Reformed Church, and was called’ ‘“ English Church” only to 
differentiate it from the native ecclesiastical organization. These 
Records show the usual governance of minister, elders and deacons, 
and that, in cases of a pastoral vacancy, the Call to a new minister 
was made by the congregation. In Holland, however, permission 
to make such a Call had, in the days of the kingdom of the Nether- 
lands, to be obtained from the Minister of Public Worship, and this 
necessity ultimately brought to an end the existence of this Church 
at The Hague. There is a curious letter from one clergyman, who 
had been asked to take the pastorate, showing that he believed the 
Common Prayer Book was used in the ‘“‘ Engelsche Kerk,” but, on 
finding that it was not, he withdrew his acceptance, a striking case 
of insufficient investigation on either side, In another letter, we 
have an English divine offering himself for a vacancy; he was not 

The great majority of these miscellaneous letters and papers 
are, naturally, in Dutch, but several are in English, and a few in 
French. The entries in the Collection Books, Deacons’ Accounts, 
and Consistory (Session) Minutes are, of course, in English. There 
are many papers here of the seventeenth century, but these Records 
belong chiefly to the eighteenth and to the first two decades of the 


nineteenth century. A remarkable instance of the effect of public 
affairs on the fortunes of this Church is seen in the long vacancy in 
the pastorate, from 1796 to 1803, avowedly put down in the Consistory 
Minutes as occasioned by the state of European war at that period. 
Dr. Archibald Maclaine, who resigned on account of old age and 
illness, and retired to Bath, in 1796, had been Minister of the Church 
for 49 years. Dr. William Carp, his successor, was Pastor from 18()3 
to 1821, when he died. The Church had its last service on Feb. 3, 

The miscellaneous papers deal with the administrative side of 
this congregation's life, and are full of local colour, as also are the 
Collection Books, the Deacons’ Accounts, and the Consistory Minutes. 
We have also some legal documents, inventories of furniture, books, 
etc., belonging apparently to deceased members of the Church (there 
are notices of sales of some of these properties), and apothecaries’ 
bills. Then there are the stipends to ministers (who, with other 
office-bearers, seem to have received New Year's gifts instead of .> 
Easter offerings), payments to deacons, organist (an organ was not 
introduced until 1751-2, “‘to assist and direct the congregation in 
the singing of the Psalms,”’) sexton, and for clothing, etc., for the 
poor, gifts to passengers, with other expenses, ordinary and extra- 
ordinary. The receipts for these expenses (the earliest I have seen 
is dated in 1658) are, in large measure, preserved in these Records. 

The five books of Collections and Deacons’ Accounts cover the 
period from May, 1674, to Feb. 3, 1822. The accounts are periodically 
checked and signed by the minister and divers elders and deacons. 
The English Church at The Hague was the one attended by Mary, 
Princess of Orange, wife of the Stadtholder, and she gave to it liberally. 
An entry in Jan., 1679, runs :—‘* Received from her Highnesse de 
(sic) Princesse of Orange, by the hands of Mr. Bowie, minister, the 
summe of two hundred guilders in charity to the poor of the English 
congregation—200.0.0."" This contribution appears to have been 
given by the Princess annually. In spite of these facts, the late 
Canon H. M. Luckock, in his book, “The Bishops in the Tower” 
(pp. 203, 204), argues that the dislike of the Prince of Orange to the 
Church of England “‘ was so marked that it had driven Dr. Hooper, 
who had been sent over as Chaplain to Princess Mary, to resign his 
post. He saw with dismay that William was using his conjugal 
authority to compel her to abstain from his ministrations in her own 
Chapel, where the English Liturgy was used, and to attend with 
himself a Presbyterian service, which he said that he greatly preferred. 
Such conduct augured ill for his influence in England, and the 
Nonjurors were quite alive to it, for one of their number, Ken, had 
been appointed in succession to Hooper; and it was only by his 
extraordinary tact and persuasion that Mary was saved from aban- 
doning altogether the Faith of her baptism, at the bidding of her 
hushand.” There was no need for any marital compulsion on the 
part of the Prince, seeing that the Princess willingly attended, and 
liberally gave to, this Presbyterian English Church at The Hague. 

The amounts in these books are given in guilders, stuyvers, and 
pennings. Another entry, on Feb. 23, 1676, is :—“‘My Lord Temple 
hath given to the power [poor] 16 ducatons, 50.8.—.’’ On another 
occasion we have, on Sept. 18, 1678, “Received of Captain 
Haricourt, for him and his deceased brother, 25.9.—.” 


The bicentenary of this Church was celebrated in 1796, and, 
among the loose papers in one of the Collection Books, there is a large 
sheet, containing a list of ministers from 1596 to 1821, and of elders 
and deacons from 1627 to 1821. There is a discrepancy between 
this list of ministers and the signatures in the Account Books. The 
list gives David Blair as minister from 1688 to 1716. Now, it is a 
fact that David Blair signed as minister with Philip Bowie on July 8, 
1688; but, after that, Bowie continues to sign alone, as “ Phil. 
Macdonald de Bowie,”’ until May 24, 1715. In that year he died. 
Then comes his successor, who signs on June 15, 1716, as “ Robert 
Milling, pastor Eec. Hay.,’’ and his last signature in these Collection 
Books is on March 7, 1748, save when he signs one account with Dr. 
Maclaine on Sept. 4 of that year. Archibald Maclaine’s first signature 
is on June 7, 1748; and his last on July 11, 1796. William Carp’s 
first signature is on Jan. 18, 1803, and his last is in March, 1821. The 
list of elders and deacons contains many famous names, that of 
Washington occurring frequently. 

The following are the names of the ministers, as given in the list 
above referred to; they are called ministers of “the English Presby- 
terian Church at The Hague” :— 

1596. Mr. John Wing. 

1630. Mr. Samuel Balmfort. 

1651. Mr. George Beaumont. 

1661. Mr. John Price ; removed to Guinea, 1676. 

1676. Mr. Philip Macdonald de Bowie ; died 1715. 

1688. Mr. David Blair. [See above. | 

1716. Mr. Robert Milling. 

1746. Archibald Maclaine, D.D.; retired to Bath, 1796. 

[Vacancy, 1796 to 1803.] 

1803. William Carp, D.D.; died June 27, 1821. * 

1821. Mr. Alex. B. Mackey ; assistant. minister for the last year 

and a half. 

In a letter from the Consistory, dated from The Hague on 
March 10, 1803, informing the Rev. William Carp of the unanimous 
Call made to him by the congregation, the signatories begin :—-“‘ We, 
Elders and Deacons of the English Community at The Hague.” 

There are two books of Consistory Minutes. The first is marked 
on the outside ‘‘ No. 3,” which seems to indicate the loss of two 
previous ones. This volume begins on Feb. 2, 1749, and ends on 
July 12, 1796. The other book begins on Feb. 2, 1803, and ends on 
Feb. 3, 1822. 

In the Decree of the King of the Netherlands, dated Jan. 8, 1822, 
we read that he has thought it proper “to declare the English 
Presbyterian Church in The Hague suppressed,” but that those 
members who so choose may have the rights and privileges of members 
of the Dutch Church. The reason for the suppression is a mystery, 
though the Consistory Minutes have much to say in connection there- 
with. The congregation was apparently flourishing; its accounts 
were up-to-date. The people asked to be allowed to call another 
minister. This request was refused by the King, on the advice of the 
Minister of Public Worship, and the existence of this ancient Church 
came to an end. 


Pre-Ejection Foundations 

Compiled from its Communion Rolls, Records, and Registers, reputed 
the Oldest Nonconformist Ones in England, by R. S. ROBSON, 


Ebenezer Gill, 1733-34.—He was the son of a former minister 
of Dagger Lane, and was educated privately for the ministry. He 
continued in the pastorate for a year, dying prematurely. 

The Records contain at this period, their first reference to the 
vestry and to the manse :— 

‘“* December 10, 1733, at a meeting of the congregation in the 
vestry, it was unanimously agreed to invite Mr. Ebenezer Gill to 
accept the oversight of the Church as Pastor, which he hath accepted 
of, and submitted to keep the minister’s house in repair, and to permit 
Mrs. Fletcher to dwell in the minister’s house rent free till lst May 
next. Also decided to give Mrs. Fletcher the quarter’s salary which 
will be due on the 2nd of Feb. next. Also agreed to pay Mr. Gill 
£55 in four quarterly payments, year by year, as Pastor.” 

** May 1, 1734, the Rev. Ebenezer Gill was solemnly set apart 
to the service of the sanctuary by fasting, prayer and the imposition 

of hands, the Exercises of the day being performed by the neigh- 
bouring ministers.” * 

** November 4, 1734, Mr. Ebenezer Gill died.” 

‘** February 11, 1735, Mr. William Martin came to Hull to be 
assistant preacher, he having been chosen to that office some time 

In the Communion Roll is the following note, signed EZ. G. :— 
‘““The preceding account of the Church members is so very defective, 
and the necessary alterations so long omitted, that I can draw up no 
exact list of those who are the present members. However, there 
followeth an account of all such as have been admitted since I under- 
took the pastoral office.” 

Tobias Wildboar (or Wildbore), 1736-59.—He came of a family 
that contributed several members to the Dissenting ministry. He 
was minister of the Independent Church at Soham, Cambs. 

** October 7, 1735, received an invitation from the Congregational 
Church at Hull, lately under the pastoral care of Mr. Ebenezer Gill 
deceased, to come and preach probationally among them for two or 
three Lord’s Days.” 

‘** October 31, 1735, came to Hull, and preached five times, 
November 2nd, 5th, and 9th, and the two Lord’s Days following ; 
and the Wednesday Lecture.” 

* The introduction of neighbouring ministers at the settlement of a pastor was a change 
from the method adopted at the settlement of the previ ious two pastors, and signifies a charac- 
teristic more “‘ Presbyterian ” than ‘ * Congregational.” 


“The Church having met in the vestry, gave me a unanimous 
invitation to be their Pastor, of which I desired longer time to consider, 
and to enquire after the will of God. I returned to Soham in Cam- 
bridge, and some time was spent in prayer by me there, and by the 
Church at Hull, seeking Divine direction.” 

‘“* January 5, 1736, I accepted the invitation of the Church to’ 
the Pastoral charge; came to Hull with my family on Apl. 16th, 
and on June 6th, sat down with the Church at the Lord’s Table for 
the first time, when two joined themselves. But our brethren John 
Fox, James Trower, Thos. Hickson and Eben. Wilson not being 
satisfied, did not join in Communion with us.” 

Mr. William Martin had been continued as Assistant, but the 
following entries appear about him :— 

“At a private meeting of the Heads of the Church, March 
4th, 1745, at Alderman Beilby’s, at which I was not present, 
Mr. Martin was admonished for his faults; but continued as 
Assistant on condition of more regular and suitable behaviour.” 

“On July 2nd of the same year, he died at Bumpfield in 
Bedford, and his funeral sermon was preached from Job 14 and 

Mr. Wildboar has left the following interesting entry :— 

‘“*T was called by the Presbyterian congregation at the Old 
Meeting, Birmingham, in March, 1745, and the congregation at 
Dagger Lane were called together in the vestry, the Call being 
read, and they were invited to say whether it would be good 
for the Church that the Call should be accepted or not. There 
voted that I should stay, 33 members and 40 subscribers; and 
that I should go, 4 members and 3 subscribers. Later in the 
same year, the Birmingham Call was repeated in a very pressing 
manner by a deputation of two of their number, Robt. Moore 
and Mr. Wilkinson, their Assistant minister.”’ * 

Mr. Wildboar died in the year 1759, “‘ after having been afflicted 
with the palsy for four years.” 

Meredith Townsend, 1749-52.—Upon the departure of Mr. Martin, 
the Rev. Meredith Townsend was appointed Assistant Preacher on 
Oct. 30, 1746. After occupying this position for exactly two years, 
Mr. Townsend was on Oct. 30, 1748, chosen “at a meeting of the 
Church to be co-Pastor, to which, for the sake of peace, I [Mr. Wild- 
boar] consented, and on Nov. 13th, he complied with the choice.’ 

“On May 10, 1749, Mr. Townsend was ordained by fasting, 
prayer and by the laying on of hands of the Presbytery.t Mr. Walker 
of Leeds preached from Acts 28, 22, myself prayed over him, and Mr. 
Whitaker of Scarbro’ gave the charge. Mr. Townsend administered 
the Lord’s Supper for the first time on June 4. John Fox sat down 
with us, after long absence, without my knowing.” 

Mr. Townsend had been at the Independent meeting-house of 
Bury Street, London, as Assistant to the Rev. Samuel Price. In 
1752, he removed from Hull to Stoke Newington, London, where he 
ministered until his death in 1784. 

* Rev. Joseph Wilkinson, an Arian. 

+ It is clear that Mr. Wildboar’s position had changed in matters of doctrine and polity. 
The invitation to him from an Arian meeting-house, and the fact that he acquiesced in Mr. 
Townsend’s ordination by the Provincial, are significant indications.—Ep. 


The Records on April 5, 1743, contain a note of a sum of £200 
by “Mrs. Dorothy Wiseman ‘ given out of love to the Church and the 
honour of Christ, for the use of the Church; that it be put out on 
good security (not in lands or tenements), and the interest to be paid 
to the Pastor or Pastors for ever’—as an additional salary. John 
Beilby and Samuel Watson, Aldermen, held the endowment and 
paid the interest, and the same officers also held an endowment o: 
£5 from Mrs. Sarah Raistrick for the use of the Church, on the same 

March 25, 1744. “‘ William Howson by his Will left to Ald. 
Beilby, one of his trustees, £100 to be put out to interest, and that 
paid to the Pastor of the Church and his successor for ever.” 

September 25, 1746. “‘ Silver candlesticks and snuffers given fo: 
the use of the Church by Chris. Hemlock.” 
The following entry is in the Communion Roll :— 

“The membership of this Church of Christ when I [Mr. 
Wildboar] came to Hull, 15 April, 1736, had 37 males and 77 
females, total 114 members. Added from June, 1736, to June, 
1746, numbered 88. Members remaining in communion, 25 
June, 1746, numbered 142, with the names of 15 joining till 1749. 
The members in communion, June 1, 1755, showed 116 names.”’ 

In the Baptismal Register from May, 1736, to July, 1756, there 
are 562 baptisms. From 1759 the names of neighbouring ministers 
officiating frequently occur. In 1763 there is a list of 12 children 
baptised by the Rev. Thomas Smith* (Mr. Cunningham having 
left in the previous year), and later in the year 1763, there 
were other 3 baptisms, by the Rev. Mr. Daye.t In 1764, there were 
two by Rev. Mr. Beverley. 

James Cunningham, co-Pastor, 1754-62.—Mr. Cunningham settled 
at Dagger Lane as co-pastor in the spring of 1754. His marriage 
occurred in 1756. He removed to Ellenthorpe, Yorkshire, in the 
year 1762. 

Rest Knipe, 1764-65.—From Arch-Aelianae, we learn that the 
family came from Knipe Hall, Westmorland. Nightingale states that 
the family were concerned with the setting up-of Presbyterianism in 
Westmorland.§ Mr. Knipe probably was educated at one of the 
Dissenting academies in the North, although the name does not appear 
in the list of Dr. Rotherham’s students at Kendal Academy. Mr. 
Knipe came to Hull in 1760, and was occasional preacher in the 
vacancy before his election to the pastorate in 1764. In the year 
1765 he went to Halifax, where he remained until 1774, when he 
became minister of the old Presbyterian congregation, Corn Market, 
Sunderland. In this town he attached himself to the local Lodge of 
Freemasons. In 1777, he resigned, and conformed to the Church of 
England. His son was the Rev. John Knipe, who died June 24, 
1801, aged 72 (vide Monkwearmouth Registers). His preaching drew 
large congregations in Sunderland, and eventually he founded the 
Presbyterian congregation at Malings Rigg (vide ‘‘ Sketch of Sunder- 
land Presbyterianism,” by Rev. J. T. Middlemiss). 

* Possibly the minister of Alston Moor, Cumberland. 

* Probably the Rev. James Daye, of Lancaster. 

+ Probably the Rev. John Beverley, of Bowl Alley Meeting, Hull. 
$* The Ejected of Cumberland and Westmorland,” published 1911, 


The Communion Roll at Dagger Lane contains the names 
(arranged in the Roll, for the first time, in alphabetical order) of 
87 members, on August 28, 1764, on which day Mr. Knipe took over 
the pastoral care of the congregation. There is also a copy of the 
Disjunction Certificate of Thomas Gemmel to the Presbyterian Church 
at Delph, Yorkshire, to which he was going, with a view to the 
ministry. It is signed in the name of the Church by Rev. Rest Knipe, 
Messrs. John Towers and Wm. Moffatt, and is dated Kingston-on- 
Hull, Oct, 25, 1765, this note being added :—‘‘ The day on which the 
Rev. Rest Knipe resigned his pastoral office.’ Apparently, (judging 
from a reference in the Records) Mr. Knipe removed to Halifax. 

John Burnett, 1767-82.—The names of Revs. Waldegrave and 
[John] Dracup, the latter of Bingley, Yorks, occur during the vacancy, 
as having baptized children. The Records are brief regarding Mr. 
Burnett, stating that he came to Hull at the beginning of the year 
1767, and that he died on Feb. 26, 1782. The Communion. Roll has 
no list of members at his settlement, but from Oct. 3, 1767, the list 
of members added has 42 names, including “‘my own dear daughter 
Eliz. Ann, Dec. 2, 1773,’ and ‘‘my own daughter Kitty, July 30, 
1776.” A second list, before his successor came, has 50 names added. 

Mr. Burnett was the son of the Rev. George Burnett, of Broad 
Street, Reading. He succeeded his father there, but was accused 
of preaching his father’s sermons. He removed to Witham, Essex, 
in 1762, and in 1767 to Hull. His son was the Rev. John Burnett, 

of Mansion House Meeting, an old Presbyterian foundation in 

Mr. Burnett’s theological views were at least Arian in sentiment, 
and were the means of bringing about the first secession in Dagger 
Lane Meeting, although the views of several of his predecessors were 
also heterodox. Particulars of this secession are to be found in a 
memoir of Edward Riddell of Hull (vide Evangelical Magazine, Feb., 
1813). Riddell was born in Sunderland in 1732, and in 1756 he visited 
Hull, becoming attached to the Church at Dagger Lane, and being 
made a deacon. He had not been there long till circumstances 
occurred which rendered a separation absolutely necessary. He 
visited the Rev. James Scott of Heckmondwike, who had originally 
been a licentiate of the Church of Scotland, but had become an 
Independent minister. Mr. Scott had undertaken the training of 
young men for the ministry, and a Mr. George Lambert, one of his 
students, was settled in Hull in 1768. Mr. Riddell was one of the 
eleven members from ia ae Lane who formed the Blanket Row 
Chapel in 1768. 

Robert Green, 1783-1803.—Mr. Green was an orthodox minister, 
a native of Newcastle-on-Tyne, and an occasional preacher there, 
although he never held a stated charge. He was married at St. Nicholas 
Church, Neweastle, on Feb. 5, 1763 (vide Parish Registers). From 
1764 to 1782, he had a family of seven sons and two daughters born 
in Newcastle, and baptized by the well-known Presbyterian ministers, 
Revs. James Milne, Fisher Street, Carlisle; John Murray of High 
Bridge, Newcastle; James Somerville of Swalwell; and Robert 
Somerville of Weardale. [Ireshopeburn, now extinct. ] 

Soon after Mr. Green’s settlement at Dagger Lane, which took 
place on Jan. 12, 1783, he introduced Discipline :— 


“ March 14, 1784, James Oldham was suspended for Antinomian 

There was another suspended for “ Arian tenets, with a perverse, 
obstinate and unchristian temper of mind.’ On Sep. 23, 1796, Peter 
Atkin and Margaret were suspended for a venal offence, and on Oct. 
18, 1796, they were excluded for false notions. 

During this period, the congregation prospered. On April 7, 
1781, the Trustees applied for leave to enclose ground adjoining the 
Chapel and south of the vestry, which was granted on May 8, 1781. 

On Dec. 3, 1781, a meeting was held to make a collection for 
repairing and painting the Chapel; also for building the fifteen-feet 
wall south of the vestry to match that in the Lane; also to pay off 
the same. A sketch shows (in addition to the Chapel and vestry 
behind, entered by a passage, from a lane down the side of the Chapel) 
an enclosed garth or yard, like the vestry, 23 ft, 6 in. long, making 
the whole site a square. We know from “ Stephenson”’ that Dagger 
Lane runs between the Postern Gate and Myton Gate, and that the 
meeting-house stands at the corner of Dagger Lane, Princes Street, 
east of and on the opposite side of the road from Holy Trinity Church. 
In Myton Gate the Dagger Lane Church held property, and the Church 
granted a lease of fourteen years to John Buck, of the house in Myton 
Gate, from Nov. 2, 1781, Buck to keep in repair and to pay £20 per 
annum in half-yearly payments. There are references in the Records 
to similar transactions. 

The final entry regarding the Rev. Robert Green is that he 
“departed this life, Feb. 9, 1803.’’ From 1783-1803, members to 
the number of 345 had been added to the Communion Roll; and the 
Baptismal Register from Jan. 13, 1783, to Oct. 13, 1802, has 488 
entries in it, to each of which Mr. Green’s signature is appended. 

George Nicholson, 1803-4.—The Records state :—‘‘ He first 
‘came to Hull in Nov., 1797, as the Assistant minister to Mr. Robert 
Green, and returned to London in Dec., 1797. He preached in the 
vacancy as a candidate on April 17, 1803, and entered upon the pastoral 
charge of the congregation of Protestant Dissenters in the old chapel, 
Dagger Lane, Kingston-on-Hull, on Apl. 24, 1803, that being the day 
of his election.” ” 

“April 2, 1804. At a meeting on that date it was unanimously 
confirmed and established, absolutely and unchangeably for all time 
to come, that no person who is in arrears with his seat-rents for the 
space of twelve months shall have the privilege of voting for a minister, 
or for any other material business of the old Chapel.’ This decision 
had been in practice for eight years. 

Nicholson was a Swedenborgian, ‘‘ who receiving notice to quit 
from the Trustees, seized the keys of the meeting-house, and excluded 
them. A law-suit followed, and Mr. Nicholson was removed. He 
afterwards conformed.” * 

Robert Brandt, 1805-9.—He came from Bristol, and entered on 
the pastoral charge on Jan. 1, 1805, for one year. From 1810 to 
1813 the name of Richard Davis, a Deacon, appears, “ officiating for 
the congregation belonging to the old Chapel, Dagger Lane,”’ and, 
onward to 1820, the name of John King, Deacon. The gist of the 

* Miall’s “ Congregationalism in Yorkshire,” 

story at this period taken from the Records is as follows. Mr. Brandt, 
who had the mystic attachment to his name of the letters N.J.M., 
was also a propagandist of the Swedenborgian system. He obtained 
a majority of the congregation, and “carried on” for some years, 
but an orthodox and influential majority, with the aid of the Trustees, 
secured possession in 1809 and held the Chapel for years. 

“On Sunday, August 13, 1809, after notice had been served on 
the Trustees, a meeting of the deacons and elders was held at the 
doors of the Chapel, the Trustees having forcibly refused admission, 
and placed a party of constables on the premises, the Rev. Robert 
Brandt was proposed as a fit and proper person to fill the office of 
Pastor and Teacher to the congregation, and was declared duly 
elected.’ This entry is signed by 2 deacons and 15 members. 

Several offers were made to the Trustees, and no reply whatever 
was made, with the result that the Swedenborgian section met in a 
hall in Postern Gate, until a decision in the Court of Chancery was 

given in their favour, and they secured possession in 1822. Mr. 
Brandt had left Hull in 1809. 

F. M. Hodson, 1822-25.—‘‘ April, 1822. A suit, many years 
pending in the Court of Chancery was brought to an end, and a new 
Deed of Trust prepared and executed by the Order of the Lord 
Chancellor, by which the Chapel and premises were vested in certain 

persons in lieu of the former Trustees, who were removed by the 
said Order.’’* 

The new Trustees paid and discharged all demands and costs 
as arranged by the Court, and also repaired, refitted and beautified 
the Chapel, from money which they had borrowed. A new quarto- 
Bible for the reading-desk was presented by Elizabeth Clifton. The 
chandeliers were repaired and regilt by a subscription among the 
female members. A tablecloth was provided for use at the Lord’s 
Supper. A concert German flute was presented by Mr. A. Gleadon 
of York, and velvet cushions were provided for the pulpit, as well 
as a carpet for the pulpit stairs. On different occasions, there were 
presented 6 silver Communion cups of various sizes, 6 silver candle- 
sticks and snuffers, 4 pewter flagons and 4 pewter plates. On Sunday, 
April 28, 1822, the Chapel was “ reopened for the public worship of 
Almighty God, the preaching of the Word, and administration of 
the Sacraments, according to the heavenly doctrines of New Jerusalem,” 
the preachers being the Rev. James Proud and Robt. Hindmarsh 
the latter being the leading Swedenborgian minister in England, 
Then the following entry occurs :— 

“We, the Deacons, Trustees and Members of the congrega- 
tion meeting in the old Chapel, Dagger Lane, Princes Street, do 
hereby certify that Mr. F. M. Hodson of Manchester was duly 
elected as minister thereof, at a meeting held in the said Chapel 
on Tuesday evening, Sep. 24, 1822, and that he officiates on 
Sunday, 20th Oct., by express invitation of the congregation.” 
Thomas Wallworth, 1825-28.—The Records contain the follow- 

ing:—‘* A list of the Deacons, Trustees and members who hereby 
certify that Thomas Wallworth of Keighley was duly elected at a 
meeting held in the old Chapel on Sunday evening, 28 Aug., 1825, as 

* The original Deed was evidently the usual “‘ Open Trust Deed,” with no doctrinal or 
governmental references, 


Minister, he having officiated the two preceding Sabbaths, a previous 
Call to Joseph Gilbert of Leeds on May 29, 1825, having been evidently 
refused.’ This list of members is the only one in Wallworth’s time. 
At a meeting on Nov. 3, 1828, Wallworth was charged with a lack 
of truth, lack of zeal, lack of appreciation of his flock, lack of interest 
in the Sunday School and in the Thursday Lecture; and a wilful 
way, which had driven his best members from the Chapel. At the 
meeting, 22 voted for his staying and 25 for his going, and accordingly 
he went, with a portion of his flock, and obtained a licence for another 
meeting place ; “‘ but their places were taken by a number who had 
left in Mr. Hodson’s time and who returned, Feb. 23, 1829.’ Wallworth 
afterwards became a surgeon. He died Dec. 2, 1833 (Miall). 

James Bradley, 1829-31.—‘‘ Memoranda of agreement of date 
May 1, 1829, between the Rev. James Bradley and members of the 
New Jerusalem Church meeting in the old Dagger Lane Chapel, Princes 
Street :—First, as to his reception into membership and ministry ; 
the latter to be paid by seat-rents and such collections as may be 
made for the purpose, and when the estates of the Chapel are clear 
of debt he will be entitled to such as a majority of Trustees and 
members shall decide. Second, as to doctrine—must be in accord 
with the writings of Emmanuel Swedenborg, failing which a two- 
thirds majority of male members have power to dismiss him with 
three months’ notice in writing. Third, in case of resignation, three 
months’ notice.” 

Bradley’s short ministry seems to have been much disturbed 
by the followers of his predecessors. On July 22, 1829, he wrote in 
the Records he hoped that no serious difference would take place 
between the congregation and himself, and if they parted before 
mortality made that inevitable, they should part as they had met— 
as mutual friends. 

James Rhodes, 1831-35.—The Records state that the Rev. G. D. 
Gogden had been unanimously elected to the pastoral care of the 
congregation, but his name does not appear upon the Registers, and 
there is no evidence that he ever took charge. The name of Mr. 
Rhodes first appears in the Registers in Nov., 1831, as ‘‘ Leader,” 
with this further entry :—‘‘ Hull, Oct. 28, 1832. Mr. James Rhodes 
was legally elected minister of Princes Street Chapel, Dagger Lane. 
in the parish of Holy Trinity.” This entry has the signatures of the 
secretary, 2 trustees, 5 members of committee and 14 male members. 
At the same time the Registers books were delivered into his custody, 
and it was agreed that he should receive for his services £12, and, in 
future, the rents of Rodney Lodge, Myton Gate. There is a footnote 
to this, that ‘‘ these were wickedly, wilfully and designedly taken 
from the minister, contrary to the Will of the testator and the wish 
of the congregation, by Mr. Lister, Bond Street, Selcoats, by which 
and other circumstances he proved himself no longer deserving of the 
confidence of the congregation.”” The Church Plate was delivered 
into the keeping of Mr. Rhodes in Jan., 1834, and with this last entry 
on Dec. 18, 1835, the Baptismal Register ends, and his ministry like- 
wise, although he seems to have retained the volumes until 1837. 
During the whole of Mr. Rhodes’s ministry the cause was in a drooping 
condition. At the end of the year 1834, a certain amount of salary 
was due to him, which they were not able to pay. He intimated his 
willingness to resign, whenever he was paid, but not until then; and 
great strife ensued. He was excluded from the Chapel in 1834. 


John Parry, 1835-37.—At that stage, John Parry, who had been 
a candidate in 1822, reappeared, claimed the possession of the pulpit 
on the strength of an election at that time, but held in abeyance, 
and with his supporters seized the pulpit on a Sabbath morning before 
service, to the exclusion of Mr. Rhodes and his party. Mr. Parry 
was elected minister on the first Sunday in Jan., 1835, and continued 
for two years, until the early part of 1837. Although there is no 
reference to him in the Registers, strife broke out more violently 
than ever. There were serious charges against him, and the matter 
ended ultimately by arbitration. 

William Hill, 1837-40 (48).—The Records are carried forward in 
a series of Minutes by the last of the Swedenborgian ministers, which 
brings to a conclusion the history of the twenty years of discord that 
marked their régime. 

On April 30, 1837, the Rev. William Hill of the Tabernacle, Horton 
Lane, Bradford, was appointed minister at a salary of £25 and the 
seat-rents. Power of voting was given to females, equally with males. 
A weekly Church meeting was appointed. In July, 1837, the organisa- 
tion of the library took place, the minister becoming the librarian. 
In December of that year, the original Records were returned. In 
Jan., 1839, it was decided to accept the services of occasional preachers 
for a time, to enable the congregation to clear its incumbrances, as 
an alternative to Mr. Hill's resignation. 

““ Sep., 1840. Bill in Chancery against the Trustees for £400 
and interest, due to former Trustees for use of Chapel. Another for 
£240, and for £40 arrears to minister. There was a proposal that 
the minister should take secular employment in Leeds, and conduct 
a monthly service in the Freemasons’ Hall, Myton Gate, Hull, until 
the liabilities of the congregation were cleared. Also a proposal to 
let the Chapel for a term of five years to the Scottish Presbyterians, 
who at that time were wanting a Chapel—all of which proposals were 
agreed to by the congregation and trustees. An agreement was 
drawn up with the Presbyterians: for the sum of £264/10, in half- 
yearly instalments.” 

** Dec. 1, 1840. The day on which the occupation of the Chapel 
by the Scottish Presbyterians began, and for my preaching one Sunday 
in four at Myton Gate. I received news that the latter fell through ; 
also the arrangement with the Trustees.” Thiseentry was by Mr. 
Hill, whose last entry but one is on— 

July 1, 1848. “‘ Through the villainy of the Trustees, the affairs 
of the Church from 1842 to 1848 became painfully embarrassing 
They refused to pay me any portion of the rent of the estates held 
by them. The arrears now amount to £577/10. I have no means of 
recovering it, and no secular employment. The Church is too poor 
to sustain me. They have unanimously vested in me, at my dis- 
cretion, the consideration money paid by the Presbyterians when 
they entered on the occupation of the Chapel in Dagger Lane, 
in 1840. The Presbyterians also offer me £220 to resign. The 
Church is unanimous in requesting me to do so, and I think I will.” 

“* July 3, 1848. I have resigned my charge. The Chapel and 
premises now pass into other hands. God give the ministry more 
power to contend against the agents of iniquity than I have been 
able to wield. It is a comfort to me to know that, at all events, I 
carry with me the good wishes of my people.” 


The Records and Registers also ‘‘ passed’? with the Church 
property, and such poor fragments of the congregation as adhered 
to the Presbyterians. 

James White, 1841-45.—It was in accordance with poetic justice 
that the revival of orthodox Presbyterianism in Hull and in the old 
Dagger Lane meeting should have come about by the action of the 
descendants of the original Trustees, as noted in. the last paragraph. 
Material for the subsequent history of Dagger Lane -can be found 
in the pages of McKelvie, the historian of the United Presbyterian 
Church, as well as in the notes on ‘‘ Presbytery in Hull” ; and to the 
Records of the congregation of Springbank, -which are complete. 
They comprise three Session Minute Books, of the years 1838-55, 
1855-73, 1873-89. There are also four Minute Books of the Board 
of Managers, 1838-50, 1850-60, 1860-78, 1878-85, together with con- 
temporary Records of Session and Board of Managers. 

McKelvie summarises the origin of the revival :—‘‘ A few Scots 
resident in Hull, being desirous of having religious ordinances dispensed. 
to them according to the Presbyterian form applied for. and obtained 
supply of Sermon from the United Associate Presbytery of Newcastle, 
on Nov. 6, 1838. They rented a chapel in the town for a year, but 
finding it too large and expensive, they removed to the Mechanics’ 
Institute. After occupying this for some time, they leased a chapel 
and removed to it, which contained 600 sittings.” 

This was in Sep., 1840, and on Aug. 25, 1841 (according to the 
Presbyterian Messenger), the Presbytery of Newcastle met in Princes 
Street Chapel, Dagger Lane, for the ordination of the first U.P. 
minister, Mr. James White. Mr. White was from the congregation 
of Rose Street, Edinburgh, and was a licentiate of the U.P. Church. 
He continued at Hull until 1845, when he joined the (original) Free 
Church of Scotland, and was settled at Stevenston, Ayrshire. 

Alexander Renton, 1847-51.—From Broughton Place, Edinburgh. 
A licentiate of the U.P. Church. Ordained March 26, 1847. Was 
minister at Hull until Feb. 4, 1851, when he resigned, to join the 
Jamaica Mission of the U.P. Church. He became theological tutor 
in its Academy at Montego Bay, and, returning to Scotland, died at 
Kelso, Oct. 25, 1865, at the manse of his brother, the well-known 
Dr. Henry Renton. He was the author of ‘ The Claims of Jamaica 
as a Mission Field.” 

James L. Rome, 1853-69.—From Annan, Dumfriesshire. A 
licentiate of the U.P. Church. Ordained at Dagger Lane by the 
Newcastle Presbytery. On the ground of discouragement, he resigned 
his charge, Feb. 2, 1869, and retired to Maidenhead. There probably 
was ground for this, as a census of Church attendance in Hull during 
1861 gave the average attendance at Dagger Lane as 100. Mr. Rome 
was inducted at Aston Tyrrold, Berks, at the end of the year 1871. 
He resigned in 1873, on the ground of ill-health, and, retiring to 
Hastings, died soon afterwards. 

John Forrest, 1871-78.—From the congregation of Caledonian 
Road, Glasgow. A licentiate of the U.P. Church. Ordained April 
11, 1871, at Dagger Lane, and remained there until 1878. At the 
end of Mr. Forrest’s ministry the long-needed Church materialised, 
in the Springbank district. It was opened on Sunday, Jan. 31, 1875. 
Henceforth, old Dagger Lane Chapel was given to meaner uses. For 


the last period of its existence it had orthodox preaching in it, but 
since that time it has been used for secular purposes, among others 
being that of a bottling store. During Mr. Forrest’s ministry (in 
1876), the congregation became part of the newly-formed Presbyterian 
Church of England. 

P. W. Paterson, 1875-81.—A student of the English Presbyterian 
College, Queen’s Square, London. Ordained at Springbank. After 
a short ministry, Mr. Paterson was translated to the ‘‘ Moray Knox,” 
presently the Moray Free Church, Edinburgh, where his long and 
able ministry has just terminated. 

Peter Duncan, M.A., B.D., 1882-1916.—Graduated in Arts and 
Divinity at the University of Edinburgh. Ordained to Springbank 
in 1882, by the (defunct) Darlington Presbytery, and has continued 
to hold the pastorate until his recent retirement, through ill-health. 
It is owing to his kindness that the present examination of the Records 
has been made. He has been Clerk of the Presbytery of Yorkshire 
since its inception, and his many qualities, including those of a man 
of affairs and a scholar, have been well recognised throughout the 

The Black Letter Prayer Book (1636) and 
the Book of Common Prayer (1662). 

FEW further notes may be acceptable regarding these Books, 
which were dealt with in this volume of Transactions (pp. 36-48). 
The former, printed in Black Letter, is sometimes called the 

Convocation Book, since it was the copy revised by Convocation in 
1661, and had all the additions and alterations made by that body. 
These written changes are in the hand of William Sancroft, at that 
time Chaplain to Bishop Cosin of Durham, and afterwards Archbishop 
of Canterbury. This revised Bodk was fairly written out in the 
Annexed Book, or original manuscript of the Prayer Book of 1662, 
annexed to the Act of Uniformity of that year. <A facsimile of the 
Black Letter Book, by the process of photozincography, was completed 
at the Ordnance Survey Office, Southampton, by Sir Henry James 
and Mr. William Basevi Sanders, in one year, Aug. 9, 1869-Aug. 9, 
1870. Some years ago, when I was on an official visit to Southampton, 
my old colleague, Mr. Sanders, showed me the beautiful process just 
mentioned. I should state that the facsimile was made for the Ritual 
Commission. This Black Letter Book must have been made up 
from two books, for it contains three title pages. The first, at the 
commencement of the book, is dated 1636; the second, at the 
beginning of the Psalms, is from another block, and is dated 1639 ; 
and the third, just before the form of ordinary bishops, priests, and 
deacons, is entirely different, and is also dated in 1639. The 
facsimile of the Annexed Book was published in 1891, by the same 
process of photozincography. 

Apart from the fact that in the Annexed Book the Gospels and 
Epistles are “all corrected after the last translation” (i.e., 1611), 
the two Books are very dissimilar in punctuation, spelling, and capitals. 

One or two other points of interest may be noted. In the Prayer 
Book of 1549 we have, in the Litany, the petition, “‘to govern Thy 


holy Church universal.” In the Prayer Books of 1552, 1559, and 
1604, “ universal" is changed to “universally.” In the Prayer 
Book of 1662, we have a return to the “ universal,” the “ y" having 
been struck out in the Black Letter Book of 1636. It is in the 
prepared Scottish Liturgy of 1637 that we have the most emphati 
rendering, “‘ to govern Thy holy Catholic Church universally.” 

Again, there is through all the successive Prayer Books tlx 
confession that for ages the prayers and praises of the people had 
been in @ tongue which they understood not. Thus, in 1549, in the 
Matins, we have the rubric, “* The Priest being in the quire shall begin 
with a loud voice the Lord's Prayer, called the Pater noster.’ Then, 
in the rubric before Psalm 95, we have the direction for the “* Venit 
exultemus, etc., in English.’ In all the Prayer Books from 154% 
to 1662, we have the rubric for the “Te Deum Laudamus in English, 
daily throughout the year.” In 1549, we have the addition, “ except 
in Lent, when the Benedicite ‘in English’ shall be said.” Again, 
in all the Prayer Books, we have the rubric for the Benedictus “ in 
English,” “throughout the whole year.’ Similarly, in all except 
the Prayer Book of 1662 (i.e., the present one), there is the rubric 
that “the Minister shall say the Creed and the Lord’s Prayer in 
English.” Lastly, in Evensong, we have, in all the Prayer Books 
from 1549 to 1662, the rubrics for the Magnificat “in English,”’ and 
for the Nunc Dimittis “in English.” 

There was one alteration in the Prayer Book of 1662, which did 
not improve the English of the rubric concerned. In Matins, before 
the reading of the first lesson, there is a rubric wherein, from 1549 
down to 1662, we read, “the Minister that readeth the lesson . . .”’ 
““and before every lesson the Minister shall say thus.” But in 1662, 
the rubric was altered to “He that readeth . . . before every lesson 
the Minister shall say.” The older version was consistent, and con- 
ducive to order. According to the present version, if English means 
anything, “he that readeth’’ cannot begin until “the Minister” 
has said as directed. As to the custom in Anglican Churches, “ he 
that readeth”’ does not wait for the minister to do anything of the 
kind, but does it himself, and so the rubric is disobeyed, the Reader 
being generally a layman. 

E. G. A. 

Presbyterianism in Brighton.” 

By Isaac WELIs, 

HE subject turns one’s thoughts, almost instinctively, to an 
| incident in the life of Charles I1., when, after the battle of 
Worcester, in Sept., 1651, the fugitive monarch was hastening 
towards the south coast. By the middle of October, he, in company 
with Colonel Gunter and others, had reached the George Inn in 
Brighthelmstone. The next day, twenty-four hours only before his 
pursuers reached the same port, the King escaped from Shoreham 
to the Continent. Charles had been crowned at Scone by the 
Presbyterians in the year before Worcester; he lived to be brought 
back, in large measure, by them in 1660. Hud he been delivered 
up at Brighton in 1651, there would have been no Great Ejection 
in 1662, and no “killing times” in Scotland. But the Stuart 
fascination was upon the English Presbyterians, as it was on the 
Highlanders in the following century. Loyalty was ever a virtue of 

Apart from our own English Reformers and their work and 
influence, the cause of Evangelical Protestantism in Sussex received 
sturdy support from the foreign refugees fleeing from the persecutions 
of the Church of Rome. One of the most notable of these was Dirick 
Carver, a Fleming (the Reformed Flemings were Presbyterians). He 
was a brewer, settled at Brighton, and established a good business in 
Sussex; the only brewer of whom we read that “he was a hot 
gospeller, and threw open his house to his neighbours for the purpose 
of reading God’s Word in English.’ He was examined before Bishop 
Bonner, condemned, and, at Lewes, on July 22, 1555, sealed his 
testimony with his blood. The persecutors placed him in a barrel 
at the stake (was this a cruel piece of irony at his calling ?) and flung 
his Bible into the same receptacle. The martyr, however, took it 
up, and threw it among the people, Providentially, it has been 
preserved to this day, discoloured on some pages with the smoke, and 
much splashed with the faithful sufferer’s blood. 

Carver had been charged with holding religious services at 
Brighton at a spot very close to what was to be the site of the 
Presbyterian Chapel built in 1689. Among the twelve persons 
arrested in Dirick Carver’s house, whilst they were at prayer, may 
be mentioned John Launder, who was burned at Steyning, and Thomas 
Iveson, who suffered at Chichester. . It is interesting to note that, 
amongst the members of our Presbyterian Church at Lewes, are some 
descendants of Margery Morris and James,her son, who were burned 
at the stake at Lewes on June 22, 1557. It is singular, also, that, 
almost exactly a century later, another Dirick Carver assisted Captain 
Tattersall to convey Charles II. to France. 

* The President, who never can forget that the first Presbyterian Church he Farnioges 
in was that in Queen’s Road, Brighton, pressed me to write the story of our faith in that 
town, He knew that I had been connected with the above Church for upwards of sixty-seven 
years. I acquiesced gladly, but with diffidence, and this paper is a summary of the larger 
material I have gathered for the history of Queen’s Road Church, The President considers 
that my fuller manuscript should be preserved, as it stands. , 

167 D 

Under the Commonwealth, when the Presbyterian was for many 
years the Established Church, the county of Sussex petitioned, on 
Feb. 16, 1646-7, for the erection of classes, and there is proof of the 
existence of a classis at Arundel. Moreover, in the list of Augmenta- 
tions, we have the sum of £20 granted to ‘““ Edmond Warnett, to the 
use of Mr. James, officiating the cure of Bright Helmeston, co. Sussex.” 
And there is another sum of £58 6s. 8d. granted to “‘ William Stanbridge, 
to the use of Richard Bonner, minister of New Shoreham, Sussex.”’ 

In 1662, at the time of the Great Ejection, the county of Sussex 
contributed nearly eighty men (a goodly proportion) to the number 
of the famous Two Thousand. In this number of eighty are included 
a few who had formerly ministered in Brighton, bat who were ejected 
from livings in other counties. For instance, William Yeo, M.A., 
had been settled some years in Brighton, but was ejected from Newton 
Abbots in Devonshire ; and John James, M.A., whose first charge 
was at Brighton, from 1649-1656, but who was ejected from IIsley 
in Berkshire. Robert Everden, the vicar of St. Nicholas’s, Brighton, 
was one of the noble band who gave up all for conscience sake. 
Another of the company was William Wallace, who was turned out 
of East Dean, Sussex, but who, occasionally, in spite of the risk he 
ran, preached in Brighton and at Hove. 

The first settled minister of the church which afterwards 
assembled in Union Street Presbyterian Chapel, was Joseph 
Osborne, who was ejected from Benenden in Kent. He is 
described as ‘the first minister who continued with the people 
for any length of time after 1662.” Osborne had been invited some 
years before, to settle in Sussex. In Kent, powerful inducements were 
proferred him to remain attached to the Established Church. His 
patron, Mr. Hendon, was a personal attendant -upon Charles II., 
during that monarch’s exile, and used, along with other influential 
men, every effort to retain Osborne in his living, but the minister 
nobly said that ‘“‘faith and a good conscience would stand him in 
more stead than a hundred livings,’’ and refused to conform. The 
Dean of Rochester then offered, under a bond of £500, to put him, 
within a month, into a better living than the one he had left, but 
Osborne declined. He removed to Staplehurst in Kent, then to 
Heathfield in Sussex. In 1670 he came to Brighton, where he preached 
for nine years, at the house of a Mr. Downer, close to where the Royal 
Pavilion now stands. In this house there was a secret place for the 
concealment of ministers, in case of an effort to arrest them for Non- 
conformity. In 1681, for this reason, Osborne was sued for £20 a 
month, but he fled to London, where he preached at Peckham. We 
next hear of him at several places in Kent, in which county he died 
at Staplehurst in 1714, aged 85. 

The Presbyterians had for their next minister, Ebenezer Bradshaw, 
son of James Bradshaw, a clergyman who had been ejected from 
Hindley in Lancashire. The Rev. Samuel Evershed, who had some 
valuable manuscript notes on the early history of the Presbyterian 
Chapel at Brighton, speaks of Ebenezer Bradshaw as minister of Union 
Street Presbyterian Chapel from 1680 to 1686, by which may be under- 
stood the minister of the congregation which afterwards assembled 
in the Chapel erected in 1688-9. Mr. Bradshaw was ordained “ in 
the face of a public assembly’ on June 22, 1694, at Dr. Annesley’s 


Meeting-house, Bishopsgate Within, London. 

It was the occasion 
of the ordination of six other young men, and was an important event.* 

Mr. Bradshaw removed from Brighton to Ramsgate, where he died 
in 1741, 

The Presbyterian Chapel, just referred to, occupied the spot 
on which the building, best known as Union Street Congregational 
Church, now stands. The union of the latter church with Queen 
Square Congregational Church took place in 1904, under the ministry 
of the Rev. R. J. Campbell. The building was ultimately purchased 
by a band of evangelical men, and is now a prosperous Mission Hall. 
Above the old tablet on the front of the building, which reads, ‘‘ Built 
Anno Domini 1688: Repaired and Enlarged, 1810,” is a new marble 
tablet, on which is inscribed, “Glynn Vivian Miners Mission, Union 
Street Hall; opened May 5th, 1905, to the glory of God.” The old 
chapel was an outcome of the glorious Revolution of 1688, and formed 
a spiritual home for many of those who had been harassed by Stuart 
persecution. What matters it, if the chapel had no architectural 
beauty ? The ground on which it stood is a consecrated spot to all 
who sympathise with the cause of freedom. The chapel was built 
at the time of the passing of the Toleration Act in 1689, and was the 
first place of worship erected in Brighton in that year. So far as the 
dim pages of local history enable us to determine, it was but the third 
place of worship built in Brighton since the erection of St. Nicholas 
Church in A.D. 1370. It may surprise some persons in the town to 
hear Union Street Chapel spoken of as Presbyterian ; but it is perfectly 
clear that, for the first century after its erection, it was held by the 
Presbyterians. In the earliest known maps of Brighton it is men- 
tioned as a Presbyterian place of worship. Mr. Erridge, in his 
“History of Brighthelmstone,”’ says that “‘ for upwards of one hundred 
years it continued in the hands of the Presbyterians.” In the “‘ Three 
Grand Routes to Brighton” (published by W. Saunders, St. James 
Street, Brighton, in 1825) it is referred to as “The Presbyterian 
Chapel, or Meeting House, in Union Street, leading out of Ship Street.” 
Again, in the “ Stranger in Brighton,” published by Baxter in 1822, 
this passage occurs :—‘‘ Union Street Chapel, the first built in Brighton 
after the Revolution. It was in the hands of the Presbyterians, with 
whom it continued for more than one hundred years.’ Moreover, 
in Sicklemore’s ‘“‘ History of Brighton,” published in 1825, mention 
is made of “‘ the Presbyterian Chapel in Union Street.” 

Through the courtesy of Mr. J. S. Unwin, senior deacon of Union 
Street Church, who was my next-door neighbour half a century ago, 
I am enabled to state that the original trust deed of the chapel throws 
much light upon the earlier history of the building, but gives little 
information as to the doctrines to be taught there.t A curious item 
of presumptive evidence is supplied by Mr. Evershed, who, in speaking 
of the father of one of the early Presbyterian ministers in Brighton, 
says, ‘‘James Bradshaw was ordained by the Presbytery of which 
Mr. Earl, who was ejected at East Tarring, Sussex, was Moderator.” 
His son, Ebenezer Bradshaw, was also a Presbyterian, as his tutor 
was. Again, in an indenture of the 42nd year of George III., reference 

* Vide Colligan’s “ Eighteenth Century Nonconformity,” p. 74 ff. 
t Rev. John Duke, whose pastorate was from 1698 to 1745 or ’46 ercnetine to Congrega- 
tional Hist. Soc. T'rans., Vol. V., No. 3), was Arian in doctrine. His successor, Rev. John 
Whittal (or Whittell). previously at Battie, Sussex, and at Brighton from 1747 or *48 to the 
midsummer of 1774, was also Arian, Under him, the congregation declined. 


is made to “a certain Meeting House, or place of public worship 
situate and being in Union Street in Brighthelmstone,” and it is 
spoken of as having formerly belonged to the Presbyterians. The 
indenture is between Richard Lemmon Whichelo and the trustees 
of the said meeting-house. 

The original trust deed of 1688-9 is between Edward Mighell 
alias Artlett, of Brighthelmstone, cordwainer, and Richard Masters, 
of the same town, mariner, with several others. It tells of the purchase 
of a piece of land, whereon “to erect and build a place or house to be 
set apart for the worship and service of Almighty God, for the use 
and benefit of the inhabitants of the said town and parishes and 
places adjacent.’”” The boundaries are recited at length. It would 
be a difficult feat of imagination to picture to one’s self the condition 
of things in Brighton when this quaint old trust deed was executed ; 
when the centre of the town (where Ship Street and Black Lion Street 
now stand) was occupied by “plots or gardens for the production 
of hemp, for the use of the fishermen in the town”; when rope- 
walks were a feature of the landscape, and fields of flax spread out 
where the mansions in Brunswick Square and Terrace present their 
stately frontages ; when the ground was measured by “ pouls,” eight 
of which made an acre ; when “ ten pouls”’ in the heart of Brighthelm- 
stone were sold for nine pounds, and the boundaries were not reckoned 
by streets or houses, but by the ‘‘ King’s Highway ”’ and “‘ Gardens.” 
The “History of Brighthelmstone,” already quoted from, states, 
when speaking of the erection of the Presbyterian Chapel in 16838, 
that ‘‘ the principal inhabitants of the town were Dissenters.” 

The dates of the succeeding trust deeds are as follows :—Dec. 31, 
1731; Dec. 18, 1766; Dec. 31, 1838. In 1844, new trustees were 
appointed, consisting of sixteen persons, including the pastor, the 
Rev. John Nelson Goulty (a descendant of Lord Nelson). All these 
trustees were my fellow-townsmen, and well-known to me, It is 
probable that but few places of worship, dating from the seventeenth 
century, could produce such a clear and complete list of their successive 
trustees as Union Street Chapel can furnish. Whilst speaking thus 
of the business-like accuracy which so long marked the Chapel’s 
records, a singular contrast should be noticed. In 1687, the Presby- 
terians of Brighthelmstone were fortunate enough to have an endow- 
ment of forty shillings a year left them by the will of Henry Smith, 
the elder, a yeoman. This endowment was charged upon his lands 
in. Brighthelmstone and Piddinghoe. Unfortunately, the lands in 
those places were not fully defined, so that the endowment has lapsed. 
The late Rev. J. N. Goulty, when minister of Union Street, tried to 
recover the lapsed property, but without success. If the land had 
only been bounded by the “ King’s Highway,” or by “ Gardens,” 
it might have been identified ; but, as the case stands, it is, I fear, 
hopelessly lost. 

I cannot, at this point, forbear to render testimony to the good 
work carried on by the Independent ministers of Union Street Chape! 
during the past centyry. They have been men of Christian fervour 
and pulpit power, staunch in the defence of civil and religious liberty, 
advocating the promotion of education, and fostering the cause of 
temperance and philanthropy. They took a practical. part in 
‘spreading the Gospel far beyond the confines of the Church and town 
wherein they laboured, and I need only mention the splendid work 


of the Bethel Arch Mission to show the ‘unsectarian character of their 

Turning to the ancient Registers of Union Street Church, I find 
that, the originals were sent, in 1837, to the Royal Commissioners on 
Non-parochial Registers, and are now preserved in Somerset House. 
First of all, however, a copy of each was made, through the industry 
of the then minister. the Rev. J. N. Goulty, and thus the Church 
retains a complete set of its Records. The three Registers cover 
the following periods :—I. Births and Baptisms, 1700-1814; II. Births 
and Baptisms, 1814-1837; III. Burials, 1824-1837. Book I. com- 
mences with an account of children ‘‘ baptized by me from 10 April, 
1700.” There is no signature given, but the “me” is evidently the 
Rev. John Duke, the Presbyterian minister there at that period. 
The first entry is as follows :—‘‘ John, the son of John Miles, of 
Shoreham, by his wife Sarah, was baptized the 17th April, 1700.” 
The last entry in this part is :—‘‘ Thomas, the son of Ninion and — 
Wimshurst, was baptized the 19th of August, 1745." There is nothing 
to indicate the position in life or occupation of those whose children’s 
baptisms are recorded in this early portion of the Register, except 
in the case of the military. Thus, under date of Oct. 21, 1746 :— 
“Sarah, the daughter of Mr. Churchman, soldier.” Again, under 
March 2, 1750, ‘‘ Jane, ye daughter of Corporal Foster”; and two 
days later, ‘“‘ John, son of Mr. Monroe, soldier.” The next list of 
baptisms is that entered by the Rev. William Johnstone, extending 
from Feb. 9, 1775, to Feb. 9, 1797, a list which the seid minister 
candidly avows “is not complete.’’* After this come the baptisms 
by the Rev. Frederick Hamilton, from 1799 to 1807, and those by 
the Rev. John Styles, from 1811 to 1814. The registry of burials, 
contained in this Book I., extends from 1803 to 1822 (these have 
been overlooked in the Report of the Royal Commissioners of, 1838), 
and the burials entered by the Rev. J. N. Goulty extend from 1824 
to 1837. Among the entries are.those relating to Martha, wife of 
the Rev. Frederick Hamilton, in 1805 ; to Sarah Hall Styles, in 1812 ; 
to Anne, wife of the Rev. John Styles, in 1816; and to th Rev. 
Frederick Hamilton, in 1819. 

As might be expected in the case of a town like Brighton, to 
which so many invalids resorted, the Register is full of the names 
of strangers, hailing from many different parts. One entry is curious. 
It tells of the interment in a private vault, on July 3, 1825, of “‘-Mina 
Frederica Phillipina, daughter of Charles Frederick, Baron de Rutzen, 
whose last residence was “‘ Marine Parade,” Brighton. The child 
was only one year and eight months old. If she had been interred 
in a churchyard, the body could not have afterwards been removed 
for interment abroad. It was, therefore, temporarily deposited in 
the burial ground of Union Street Church, with that object in view, 
and would have remained there still, but for a special order from the 
Home Office, as the ground was required for the extension of the 
Post Office. The whole of the remains buried at Union Street were, 
some twenty years since, removed to the Brighton and Preston 

Cemetery, where a large granite monument marks their last resting 

oti “ » was probably through Mr. Johnstone that the orthodoxy of the cause was re- 


Book II., a large parchment-covered volume, is quite a mode! 
of business-like accuracy. It contains on printed forms the par- 

ticulars of 180 baptisms, the entries ranging from July 2, 1815, to 
June, 1837. 

Besides these Registers, there are two Minute Books, an ancient 
one and a modern one. On the former is inscribed, “‘ Church Book 
belonging to the Meeting House, Union Street, Brighthelmston, 1799.” 
Among the numerous items of interest, I may mention one dated 
Feb. 17, 1801, touching the annuity, above referred to, of 40s. “ to 
ye Minister for ye time being of ye Presbyterian Meeting House, 
Brighthelmstone.” This is a clear recognition that this place of 
worship was then ‘‘ Presbyterian.”’ 

There appears to have been no Sunday evening service at Union 
Street Chapel prior to 1808, for, on Nov. 14 of that year, we have 
an entry of a requisition to the Rev. John Styles, asking him to begin 
such a service. Then follows this paragraph, which shows that the 
Nonconformists had to move warily, even in 1810 :—‘‘ During the 
repairs and alterations, the congregation assembled for worship in 
the large and commodious room, used as the Assembly Room, at the 
Old Ship Hotel ; which was duly certified to the Archdeaconry Court 
at Lewes under the Toleration Act.” 

In May, 1820, ‘‘ the Church and Congregation” raised a sub- 
scription to remove the gallery behind the pulpit, and to throw the 
space, considered a vestry, into the Chapel.’ During the month 
of May and part of June, ‘‘ worship was conducted in the large Ball- 

room at the Castle Hotel, which was regularly certificated to the 
proper Court.” 

This Church Book brings down the Records and Transactions 
to Feb. 29, 1824. The Registers carry on some kind of record as far 
as 1837; but then there is a break, and no official history is given 
tiil another Church Book resumes the thread of the story of the Church 
life of ‘‘ Union Street Chapel ”’ in the year 1853. 

It is worthy of note that the Rev. J. N. Goulty was desirous, 
during his pastorate, to secure an entrance at the back of the Chapel, 
through a yard opening into Ship Street, near the General Post Office, 
and ground for a vestry. In negotiating with the owner of the land 
at the back of the Chapel, Mr. Goulty said in a humorous way, “‘ You 
ought to give us the ground, for it used to belong to us—it was our 
graveyard.” The proprietor agreed, if the Church could bring proof 
of this, to give the ground. Search was made, but no satisfactory 
evidence was forth coming, and the ground was purchased. Years 
after, when a heating apparatus was being put in, the workmen 
engaged in the excavation dug up the fragments of a coffin (possibly 
of one of our Presbyterian forefathers). This was regarded as a 
tolerably conclusive proof that the ground had been used for inter- 
ment ; but the evidence came too late. 

The President of our Historical Society called my attention to 
two trust deeds enrolled on the Close Rolls preserved at the Public 
Record Office. One was dated Aug. 20, 1819, and the parties to it 
were Chatfield and Holden. It concerned a Presbyterian Chapel in 
New Road, the minister of which was the Rev. John Morrell, D.D. 
The sum of £650 had been paid for the property, which belonged to 
the Prince Regent. This deed evidently refers to the Unitarian 


Church, formerly called Christ Church, and in later years ‘“ Free 
Christian Church.” Doubtless, in 1819, the Unitarians, as in so 
many other places, had assumed the name of Presbyterian, to which 
they had no title whatsoever. At that period the Prince Regent 
was anxious to have possession of the main road that ran north from 
the sea front, past the entrance to his Pavilion, which he wished to 
preserve as a private enclosure. In compensation for the town’s 
concession, he gave a portion of land, at the extreme end of the western 
lawn of his Palace grounds, for the formation of a new thoroughfare, 
now known as New Road, which is bounded on the east by a wall 
and fence, while just inside is a fine avenue of elm trees, in which 
the rooks have builded their nests and reared their young for nearly 
a century. The road is fairly wide, while, on the west side there is 
a colonnade, and some twenty-two business houses and public buildings 
including Christ Church, Free Christian Church and Lecture Hall 
The names of Chatfield and Holden were those of well-known tradesmen 

of the town early last century, and the former name still conti.ues 

The second deed to which the President referred me has to do. 
with the Fishermen’s Bethel, of which I have already spoken. The 
deed is dated March 22, 1830, and among the parties are Ann Sober, 
George Viscount Mandeville, Henry Drummond of Aubury Park, 
Captain George Gambier, R.N., and others. This Bethel seems to 
have been founded by Presbyterians, for the tenets to be taught there 
were to be those ‘‘ of the authorized Confession and standards of the 
Presbyterian Churches.” The deed mentions a chapel in Queen 
Street, which I have not been able to trace amongst the Records of 
Union Street ; but, as the Fishermen’s Bethel was located at the 
extreme south of the town, so Queen’s Street Chapel was built at the 
extreme north, and a short distance beyond Queen’s Road and the 
Railway Station. It seems clear from the information I can gather 
that this was another Mission Chapel connected with Union Street. 
Forty years ago the Primitive Methodists held it, and shortly after 
it became the Wesleyan Church in the northern district. Twenty- 
five years ago several streets, including this Church, were purchased 
by the Railway Company, for the extension of their Goods Depart- 
ment, and a large and commodious Wesleyan Church was built further 
northwards, and close to the London Road Railway Viaduct. The 
several churches that have been erected during the last generation 
are in a flourishing condition, and a Presbyterian extension is greatly 
needed in this populous district. 

In Dr. Evans’s lists of Nonconformist churches and their ministers 
(1717-1729) is to be found the Presbyterian Church at Brighton. The 
Rev. John Duke was then minister, and had a congregation of 560, 
of whom 22 were county voters. (These lists were drawn up in part 
for political purposes.) In the congregation there were also 30 gentle- 
men, 2 yeomen, 14 masters of ships, 52 sailors, 32 tradesmen, and 
13 labourers. This was verily a representative gathering, very credit 
able for the market town (as it was then reckoned) of Brighthelm- 
stone. During the Rev. John Duke’s ministry, an arrangement was 
come to whereby the pastorate of the Chapel was to be alternately. 
Presbyterian and Independent. Hence the later appellation of “‘ Union 
Chapel.” But the arrangement, like the ‘‘ Happy Union” of Presby- 
terians and Independents from 1690-1694, did not last very long. 


I was long under the impression that Meeting House Lane, which 
runs from Prince Albert Street to North Street, passing both the 
Friends’ Meeting-house and that of the Presbyterians, took its name 
from the former ; but the Friends did not meet for worship till many 
years after the Presbyterains had erected their Chapel. Besides the 
neighbouring streets are named after the pioneers of the Presbyterian 
cause, such as Mighell Street, named after Edward Mighell, who sold 
to his co-religionists the land whereon the Presbyterian Meeting-house 
was originally erected, and Whichelo Place, named after Richard 
Lemmon Whichelo, one of the three surviving trustees named in the 
deed of Dec. 31, 1731. 

How gladly would I give a full account of thaf early place of 
worship in Brighton; but, alas! no manuscript that would serve 
to enlighten us is known to exist, nor has any engraving been pre- 
served that would show us its plain, but historic walls. To describe 
Union Street Church is superfluous, in that it still stands, and 
because both its interior and exterior have been celebrated by 
many writers. The last pastorate in it was that of the Rev. R. J. 
Campbell, under whom a project was set on foot to enlarge the building. 
But the pastorate of Union Church, Queen’s Square, becoming vacant 
at that time, Mr. Campbell and nearly the whole of his congregation 
migrated to that place of worship. Of his subsequent work there 
and at the City Temple, London, and of his return to the Anglican 
fold, it is needless to write. 

Just as the Presbyterians made way for the Independents at 
Union Chapel, so the Independents made way for the Presbyterians 
at Hanover Chapel, Queen’s Road. This Chapel was opened on 
Aug. 30, 1825, a time when there seems to have been quite a rage 
for the erection of churches in Brighton. It was not, however, till 
1844 that it became a Presbyterian Church. The particulars of this 
denominational change of front, one of a series which have taken 
place in Brighton, is of considerable interest to Presbyterian history, 
as also are some circumstances connected with the careers of those 
who have ministered within the walls of this plain but spacious 

** Hanover Presbyterian Church,” as it was first called in 1844, 
but now known as “‘ Queen’s Road Presbyterian Church of England, 
Brighton,”’ stands at the southern end of an enclosed disused grave- 
yard of some extent, stretching from North Road to Church Street, 
and is approached through gateways from each thoroughfare. A 
portion of the ground (which remained unoccupied when the graveyard 
was ordered to be closed by Act of Parliament) is occupied by the 
Brighton and Sussex Dispensary, the Provident Self-Suppurting 
Dispensary, the Odd-Fellows’ Hall, and some private houses ; these 
erections all standing at the north-west angle of the ground and, facing 
the Queen’s Road. A schoolroom and a lecture hall are at the rear 
of the Church, whilst two cottages, one of them the residence of the 
Church officer, stand close to the Church Street entrance. These 
became the property of the Church, when the freehold was purchased 
in 1866. 

Mr. Eridge, the historian of Brighton, speaking of the Steine, 
says :—‘‘ A barn which stood on this spot, near the Castle Hotel, 
as shown in the view of the Steine, 1765, was moved, at the request 
of the Prince of Wales, to the top of Church Street, into a field whereon 


also stood the Infantry Barracks Hospital, a wooden building that 
occupied the site of the Hanover Chapel Burial-Ground.” 

Mr. Stephen Wood of Lindfield, who built Cuckfield and Lindfield 
Independent Chapels, and some others, erected Hanover Chapel at a 
cost of £4,000. The Chapel and burial ground were dedicated to the 
public, and were vested in eleven trustees. Mr. Wood nominated 
his son-in-law, the Rev. James Edwards, then of Petworth, as the 
minister. In most of the local histories, Mr. Edwards was stated 
to have built the Chapel himself, but this was not the case. In the 
Evangelical Magazine for Oct., 1825, we read :—‘‘ Brighton, Hanover 
Chapel, ChurchyStreet. This neat and commodious Chapel, erected 
for the purpose of affording further means of religious instruction 
to the teeming population of Brighton, was opened on Thursday, 
August 30th. The Rev. Mr. Bennett, of Rotherton, preached in the 
morning from Isaiah xxviii, 16, 17 ; and in the evening the Rev. Dr. 
Styles from Zachariah xiv., 8,9. The devotional exercises were con- 
ducted by the Revs. Goulty, Davies, Turnbull, Hyatt, and Edwards. 
The dimensions of the place are, in the clear, 59 by 48 feet, and it 
will seat about 1,200 persons. A large cemetery, containing 48 vaults, 
extends beneath the chapel, which is also surrounded by a spacious 
burying-ground.”” The Magazine then tells of Mr. Wood’s munificence, 
and adds :—‘‘ Dr. Henderson, of Russia, is engaged as a supply for 
several ensuing Sabbaths.” * 

The Rev. James Edwards was not very highly gifted as a preacher, 
but he was somewhat of a “character,” and in many respects @ 
remarkable man. His name will often be found in the files of those 
local newspapers that have been preserved for us. Mr. Edwards 
was essentially a public man. He was an ardent politician, a capita] 
platform speaker, and one of the most active and fearless opponents 
of the then Vicar of Brighton that could be found in the town. On 
June 1, 1824, the late Rev. J. N. Goulty was appointed Pastor of 
Union Street Chapel; in the same year the late Rev. H. M. Wagner 
entered on his duties as Vicar, whilst the late Rev. James Edwards 
commenced his ministry in Brighton in 1825. 

Being a gentleman of means, Mr. Edwards occupied a large house 
in Windsor Terrace, opposite the Chapel. In an old engraving, now 
in the possession of our Historical Society, we see Hanover Chapel 
as it was in 1825, and Mr. Edwards is to be seen crossing over from 
his residence. He was in the habit of robing there, before proceeding 
to the Chapel. It must be noted that Mr. Edwards was a staunch 
supporter of Total Abstinence, and gave to the promotion of the 
cause all the assistance that, his wealth and talent could command. 
He was not, however, so successful with his preaching, and, finding 
the attendance at the services to decline seriously, Mr. Edwards 
found it necessary to do something to revive the drooping cause. 
To this end he procured an assistant, and engaged the Rev. Frederick 
Allin, of Homerton College, who entered upon his duties at Brighton 
in 1843. The new minister was young, about 24 years of age, and 
handsome, as his portraits attest ; while there was such mingled power 
and sweetness in his preaching, that very soon the whole aspect of 
affairs at Hanover Chapel was changed. The services were attended 

* I may add, in passing, that the first Register of the Chapel, which records births and 
baptisms there, from 1825 to 1836, is preserved at Somerset House. 


by ever-increasing numbers, until the place was filled. Crowded 
prayer meetings were held after the Sunday evening services. Then 
followed a romantic episode. Mr. Edwards had an only child, a 
daughter, a very pretty girl (as I have been assured by those who 
knew her well), and a mutual attachment sprang up between this 
young lady and the new and popular Brighton minister. Mr. Edwards 
disapproved of the courtship, and forbade Mr. Allin his house. But 
the young couple were not to be thus thwarted. Unable to meet 
at her father’s house, they met elsewhere, and presently were privately 
married. When matters had reached this climax, Mr. Allin was 
dismissed, and left Hanover Chapel. But wher. he went, he took a 
very large portion of the congregation with him, the ladies especially 
deserting the Chapel, almost en masse. Mr. Allin commenced to 
hold services on Sundays at the Old Ship Assembly Rooms. These 
were attended by large audiences, and after a while minister and 
people removed to the Grand Parade Chapel, a building which in 
its time has served many purposes, ecclesiastical and otherwise. Good 
congregations gathered whilst Mr. Allin occupied the pulpit; but 
his health, which was never robust, at length failed, and he went 
to reside in Cornwall, where he died. In consequence, evidently, of 
the occurrences thus briefly narrated, Mr. Edwards became disappointed 
and dissatisfied with Brighton, and he appears to have been shaken 
in his attachment to Congregationalism, for, on May 8, 1846, he gave 
to certain gentlemen of the Presbyterian faith a 99 years’ lease of 
Hanover Chapel and Schools, at a yearly rent of £60, reserving his 
interest in the cemetery, (which was valuable property) till closed by 
an Order in Council in 1854. It will be noticed that this date does 
not tally with that already given as the time of the commencement 
of the Presbyterian occupation of Hanover Chapel; but services 
had been carried on by Presbyterians for about a year and a half 
before the lease was executed. A curious feature in the transaction 
is that nothing is heard of the eleven trustees, who, according to the 
Evangelical Magazine, held the property in trust for the public. Mr. 
Edwards seems to have granted the lease as the sole proprietor, and 
no mention is made of any public trust whatever. One thing, how- 
ever, is certain, namely, that Mr. Edwards was in hearty sympathy 
with the Presbyterians, for he leased the property to them on very 
easy and favourable terms, and also gave them a liberal donation, 
when, later on, mainly through the efforts of the late Rev. Peter 
McLaren, the whole of the freehold was purchased by the congregation 
in 1866. Further, Mr. Edwards himself joined the Presbyterian 
Church, officiating for a number of years as a preacher in the north 
of Scotland. He afterwards went to live at Bristol, where he died, 
about forty years ago. 

The course of events in connection with Hanover Chapel as a 
Presbyterian Church demands special attention. In the first Minute 
Book of the Session full details are preserved, and from these it 
appears, according to extracts from the Minutes of the Presbytery 
of London, that on Nov. 12, 1844, the Rev. James Hamilton reported 
to the Presbytery that ‘‘ Hanover Chapel, Brighton,’ was opened 
in connection with the “‘ Presbyterian Church in England” on the 
second Sunday of Oct., 1844. On Dec. 10 in the same year, a Com- 
mittee was formed to carry on, pro tem., the affairs of the Church. 
The Earl of Dalhousie, better known in England as the Hon. Fox 


Maule, who was an earnest supporter of the cause, Mr. John Dill, 
Dr. Madden, and Mr. Alderman Sawyer were amongst the first office- 
bearers. The Chapel, after being opened as a Presbyterian place 
of worship, was carried on with considerable success, the pulpit being 
supplied by ministers principally from England and Scotland, some 
very celebrated men occasionally preaching. It was the year after 
the far-famed Disruption in the Church of Scotland, and many of 
the Free Church leaders came south to awaken the sympathy of 
England with the great cause they championed. Through the good 
offices of Mr. and Mrs. Carr, of West Street, Brighton, and the 
unstinted hospitality and genial welcome offered at their residence, 
it was generally found possible to secure the services of any ministers 
of note or students of unusual promise thus coming south. Amongst 
those who supplied at Hanover Presbyterian Church were Dr. Hanna, 
(the son-in-law and biographer of the celebrated Dr. Chalmers) and 
Dr. MacGillivray. It is not necessary to dwell upon the proceedings 
which led up to the request to the Presbytery for moderation in a 
Call. It is sufficient to state that, in response to the request of the 
congregation, the Rev. Alexander Johnstone Ross, afterwards Dr. 
Ross, became the first settled minister of the Church. He was 
inducted on March 10, 1847, and was introduced to the congregation 
on the following Sabbath by Dr. James Hamilton, the distinguished 
preacher and writer. Mr. Ross made a decidedly good impression 
upon the town, the congregations continued to increase, and for three 
or four years everything went on harmoniously and prosperously. 
In the Minute Book before me there are repeated entries of the 
numbers of fresh communicants received into the Church. The 
Communion services were then held every quarter, instead of once 
in six weeks as at present ; and, on referring to the Records, it appears 
that in 1849, for instance, from 15 to 21 persons were thus added 
to the Church roll, on each of these recurring services. 

Meanwhile, since Aug. 15, 1847, the popular Brighton preacher, 
the Rev. F. W. Robertson, had been settled in Brighton, and a close 
friendship had grown up between him and Mr. Ross, whilst both 
came in contact with the Rev. F. D. Maurice. The result of these 
friendships was soon apparent in the preaching of Mr. Ross, the tone 
of which became perceptibly broader. Presently The Record sounded 
an alarm, and in March, 1852, Mr. Ross applied to the Presbytery 
of London, to investigate certain charges brought against his 
orthodoxy in the columns of that journal. At the same time a 
memorial was presented by the members of his Session and two of 
his deacons, “‘ praying the Presbytery to investigate other charges 
of heresy,’’ which they personally had reason to believe that Mr. 
Ross held and promulgated. 

In such an article as this, I can but summarise the details of 
the case. The nature of the heresies attributed to Mr. Ross is thus 
indicated in a letter addressed to the Moderator of the Presbytery 
of London, and signed, John Dill, Elder, R. Dill, M.D., and J. W. 
Dodson, Deacons. The Presbytery were asked to inquire, as regards 
the views of Mr. Ross :—‘‘ First, whether he believes in the doctrine 
of Redemption as taught in the Standards of our Church (viz.), That 
Christ’s sufferings were substitutionary for His own people; that 
in their stead He endured the wrath of God, and made an atonement 
for them by once offering up Himself a sacrifice to satisfy Divine 


justice ; Second, As to whether he had not stated that other great 

men, such as Beethoven, etc., were as equally inspired as the penmen 

who, under the guidance and direction of the Holy Spirit, wrote the 
Sacred Scriptures; and Third, as to his views on Original Sin, and 
the effect the Fall produced in the relationship between the Creator 
and the creature.” 

From an account of the proceedings, reprinted from The English 
Presbyterian Messenger, it appears that the Presbytery appointed 
a Committee of Inquiry, and Mr. Ross and the memorialists, being 
present, were ordered to appear before the Committee, which held 
nineteen protracted meetings, at thirteen of which Mr. Ross was present, 
and cross-examined the memorialists. The Committee examined 
Mr. Ross, and as most of the questions and answers were written, 
and several days were allowed him, in some instances, during which 
to write an answer to a single question, the preliminary proceedings, 
though conducted with great friendliness and in perfect order, were 
protracted to June. In that month, every effort to convince Mr. 
Ross of his alleged heresies having failed, a libel was framed, and a 
meeting was held to consider ‘‘ the relevancy of the libel” ; Mr. Ross 
gave in an answer, the reading of which occupied two hours; the 
relevancy was sustained, and the Presbytery, resolved to proceed 
to the proof, summoned the witnesses. Mr. Ross gave in a list of a 
dozen for the defence, but, when the day of actual trial arrived, a 
fortnight later, Mr. Ross, being called for, did not appear, but sent 
instead a letter purporting to resign his charge and his connection 
with the Presbyterian Church, and declining the jurisdiction of the 
Presbytery. The Court “‘ therefore proceeded with the proof, examined 
the witnesses, verified from the original documents every charge of 
the libel,” and, delaying coming to a final decision, summoned Mr. 

Ross to appear at a meeting appointed to beheld at Brighton on 
July 9, 1852. Mr. Ross did not appear, and the Presbytery, after 
an investigation lasting six hours, ‘‘ found Mr. Ross guilty as libelled, 
and then solemnly deposed him from his office, and declared his 
church vacant.” 

Mr. Ross, thus deposed, commenced to preach in Pavilion Chapel, 
Church Street, Brighton, which for many years was well known as 
Trinity Presbyterian Church, and the scene of the long and successful 
labours of the late Dr. Alexander Hamilton. It may be noted that 
Dr. Hamilton commenced his preaching at Trinity as its first pastor, 
and he was its last, for, owing to declining health, the Doctor resigned 
his charge, and the church was ultimately sold. It was considered 
incongruous to have two churches in the same street, contiguous to 
each other. The proceeds of the sale formed a nucleus of a fund for 
the building of a church at the west part of the town, and ultimately 
services were commenced at Hove, where there is, happily, now a 
prosperous congregation, and a splendid new church, which was built 
and opened entirely free from debt. 

Into the merits or demerits of the first of a series of difficulties 
and disappointments in connection with Hanover Presbyterian Church, 
it is not my province to enter. I was too young to know anything 
about the intricacies of that now historical libel, and the process of 
purging my old Church from “ heresy.’”” But I feel that I must add 
some more particulars of the striking personality of Mr. Ross. I 
can recall the stately figure of the first Pastor of Queen’s Road Church 


his gentlemanly bearing, his sandy beard, and his penetrating blue 
eyes. Icanremember him in his pulpit in the early ‘‘fifties, ’’ surrounded 
by a large and influential congregation, some of whom became my 
devoted friends in after years. Unfortunately, Mr. Ross made no 
impressions upon my childhood, for I never saw him enter the Sunday 
School, or speak to the children. I often saw him in the town going 
to the Pavilion Chapel, and coming from his residence (which was 
close to that of his friend, the Rev. F. W. Robertson). Mr. Ross 
became afterwards a curate of the Established Church, received the 
degree of B.D. from the Archbishop of Canterbury, and later on, in 
1872, that of D.D. from his own University of Edinburgh. He was 
Vicar of St. Philip’s, Stepney, subsequently. Of Dr. James Hamilton, 
who brought him to Brighton, Dr. Ross wrote :—‘‘ My reverend and 
beloved friend, Dr. James Hamilton, my friend until his lamented 
death, was one of my chief auxiliaries, when I obtained admission 
into the ministry of the Established Church, a letter which he wrote 
in my behalf to a certain English dignitary being one of the noblest 
that was ever penned by mortal hand.” On the occasion of obtaining 
his Edinburgh degree, mentioned above, Dr. Ross preached in St. 
Giles’s (what he calls “‘ the Presbyterian Cathedral Kirk’’), and he 
stated :—‘‘ No Episcopalian clergyman had preached in the Church 
since the Revolution settlement in 1690.” It should be stated that 
in March, 1852, not long after his deposition by the Presbytery, Dr. 
Ross received an affectionate address of sympathy, signed by two 
deacons and 250 members of his congregation. 

Hanover Church having been purged from “heresy” in the 
manner indicated, but with an infinity of care and a scrupulous 
adherence to Presbyterian law and order, such as no mere sketch 
could indicate, was left “‘ vacant.’’ Amongst those who preached 
in it during the vacancy, was the late Rev. J. D. Burns, an amiable 
and scholarly gentleman, author and poet, several of whose- hymns 
are in our “Church Praise.’ Mr. Burns occupied the pulpit for 
about a year, in 1854. The congregation would have been well content 
for him to have become their settled minister, but the state of his 
health precluded this. Mr. Burns came from Madeira to Brighton, 
and, but for his physical weakness, would have made his mark there. 
I was then only a boy at school, but I can call him to remembrance 
as a kind and sympathetic minister, and a lover of children. His 
addresses to children are amongst my earliest religious memories. 

The Rev. J. R. MacDougall, afterwards Dr. MacDougall of 
Florence, who came to Brighton in Feb., 1855, was the next settled 
minister at Hanover Church. It was his first charge after leaving 
College, and, being a young man, he had, not unnaturally, to contend 
with some difficulties in his new and responsible position. Mr. Mac- 
Dougall was very popular in Brighton, but remained there only about 
a year, being out of health. He left for Scotland, and subsequently 
settled in Florence, where he resided until his death. In that city 
he accomplished a successful ministry in connection with the Free 
Church of Scotland. He was widely respected and much esteemed 
by the English residents in Florence, amongst whom was the daughter 
of the Rev. William Fraser, one of Mr. MacDougall’s successors in 
the pastorate. I can well remember the latter minister, with his jet 
black beard, and can recall the impression he made on my youthful 
mind; nor can I forget the one New Year's address he delivered, 


on Prov. xxx, 24-29. Perchance my memory is assisted by the fact 
that it was from Mr. MacDougall’s hands I received a prizé for repeating 
the Shorter Catechism. He occasionaliy occupied the pulpit at 
** Queen’s Road * when on his visits to England. 

Then followed some thirteen years of a remarkable ministry, 
which had the most potent influence on the spiritual life and experience 
of many. Under this ministry I gratefully own that I was led to 
make the great decision. The Rev. Peter MacLaren was inducted 
on May 20, 1858. Gifted with a mind of singular power, and amiable 
to a remarkable degree, he was unfortunately weak and delicate. 
Little less than heroic were the efforts he made, year after year, to 
perform his duties. His congregation was not a very large one, 
weakened unhappily by the secession of a number, through what was, 
in my opinion, a most trivial cause. His preaching, though not 
impassioned as to manner, was very impressive in its quaint earnestness. 
The gravity of his voice, with a certain cadence in its tone, reminded 
one of the solemnity which attaches to the sacred mission a minister 
of the Gospel is charged with; and yet I know a more cheerful 
utterance might have been deemed preferable, and more in accordance 
with the glad tidings of the Gospel. 

The position occupied by Mr. MacLaren amongst the clergy and 
ministers of Brighton was indeed a great one. By some of them he 
was looked up to as a father and teacher. He was a Scripture 
expositor of rare ability and power. As a Hebraist, he was probably 
unsurpassed in the town; whilst,'as for patristic theology, it was 
said of him that he knew more of the Fathers than did many of the 
High Church clergy. When it was decided that Mr. MacLaren should 
leave for Australia, in hopes of recruiting his health, there was quite 
a consternation amongst his Brighton ministerial brethren. But the 
step had to be taken, and, at the end of 1869, he set sail for Australia, 
to try the effect of a sea voyage, and not with any intention of staying 
abroad. He left behind him, in charge of his pulpit, the Rev. H. 
Mackay Gordon, who for some time had acted as his assistant, and 
was greatly beloved by the congregation, especially by the young 
men. Mr. MacLaren found his health so much benefited by the 
warmth of the Australian climate, that, acting upon medical advice, 
he determined to remain, and resigned his charge in the autumn of 
1871. In 1878, he purposed to devote six months to a visit to the 
*“Old Country,” for several reasons, amongst which were, that he 
wished to receive the degree of D.D., which had been conferred upon 
him by the University of Edinburgh, and that he was anxious to 
make arrangements for the publication of a most important work, 
which had long engaged his attention. To the deep grief of many, 
Mr. MacLaren died on board the steamship which was conveying 
him to England, and was buried at sea. If I am asked why I have 
made such special reference to him, it is that, owing to his self-sacrificing 
efforts, the whole of the freehold of the Church and Schools was pur- 
chased, and is now the property of our Church, and entirely free from 
debt. The Church has a capacity to accommodate about 1,000 
worshippers, and there is a free manse. I have already referred to 
the deep spiritual blessing that so many, including myself, derived 
from the ministry of Mr. MacLaren. Let me mention, in closing my 
memories of him, that, amongst his numerous pastoral activities, he 
rendered signal service to the Literary Society of his Church. I 
remember well his lectures on ‘‘ The Early Inhabitants of the Earth,” 


“The Sanitary Laws of the Children of Israel,” “‘ The Poet Ossian,” 
“‘ Charles and John Wesley,” etc., and especially a lecture he delivered 
at the Royal Pavilion, on the occasion of the Bicentenary of the Great 
Ejection in 1662. The last of these was printed and widely circulated. 

Mr. MacLaren’s successor at Hanover Presbyterian Church was 
the Rev. A. B. Mackay, who was inducted there on March 14, 1872, 
Dr. Donald Fraser preaching the sermon and Dr. Thain Davidson 
giving the charge to the minister and people. The subsequent meeting 
at the Royal Pavilion to welcome the new Pastor was a memorable 
one: addresses were delivered by Dr. Donald Fraser, the Rev. Paxton 
Hood, the Rev. J. B. Figgis, and Dr. Thain Davidson. The Church 
had been without a settled pastor for the previous eighteen months, 
and the cause was at a very low ebb; but, shortly after the com- 
mencement of Mr. Mackay’s ministry, there was a great improvement 
in the attendance, and a spirit of prayerful activity prevailed. Great 
improvements were also made in the interior of the building. The 
old ungainly pulpit was removed, and a handsome platform pulpit 
replaced it. The old-fashioned square pews on cither side were taken 
away; and the other seats, which like the former were of plain deal, 
were cut down, stained, and furnished throughout with cushions. 
The schcolroom, linked in my memory with associations of the last 
sixty-seven years, was renovated, not before it was necessary. 
Originally, the room was like a huge barn with a brick floor. The 
daylight could be seen through the slates on the roof, while the large 
crossbeams were roughly hewn. The large room had a most ungainly 
appearance. Mr. Mackay appealed for help, and gave a series of 
lectures, and the funds were quickly provided. The teachers (of 
whom I had the honour of being one) soon set to work, and the Pastor 
himself proved to be an efficient carpenter. The result was the 
present commodious Lecture Hall, which has been the scene of all 
our social gatherings ever since, and which is often hired for religious 
and philanthropic purposes by outside agencies. 

During the renovations of our Church buildings, the services 
were held in the Dome, where Mr. Mackay was listened to by large 
and attentive audiences. His abilities as a preacher were of a high 
order. He was earnest, and had great descriptive power. His 
sermons attracted the young especially, and he was generally respected 
in the town, and was a favourite with his brother ministers. When 
Count Schouvaloff, the Russian Ambassador, who married a Scottish 
Presbyterian lady, was residing in Brighton, he was a constant 
attendant at Hanover Church, and also at the week night services. 
These were held in the newly renovated Hall, and were invariably 
crowded, being attended by many outside of the congregation. Mr. 
Mackay gave a series of Gospel addresses on the Lord’s Prayer, the 
23rd and other. Psalms, and on the early Christian Fathers. Count 
Schouvaloff once playfully remarked that Lord Beaconsfield and 
Mr. Mackay were the two Englishmen whose English he best under- 
stood. As a special mark of his appreciation of Mr. Mackay’s ministry, 
the Count obtained for him, from the then reigning Tsar, a copy of 
the celebrated ‘‘ Codex Sinaiticus.’ When, at the height of his 
poularity, Mr. Mackay paid a visit to Canada, preaching for some 
weeks at Crescent Street Church, Montreal, the people of the Queen's 
Road Church made sundry improvements in their building against 
his return. This gave much joy to their Pastor, but he soon received 
an unanimous Call to Montreal. This he declined, as there was a 


powerful opposition to his removal; but some time afterwards he 
received a second Call, which he felt bound to accept. 

In 1876, as stated in an earlier part of this paper “ Hanover 
Presbyterian Church”’ had its official designation altered to ‘‘ Queen’s 
Road Presbyterian Church,” owing to the union of the English 
Presbyterian and United Presbyterian Churches in England. This 
was during the pastorate of Mr. Mackay, and greatly rejoiced his 
heart, as it did the hearts of his faithful people. 

I regret that I have no space here to relate many reminiscences 
of the Young Men’s Literary Society, resuscitated under the pastorate 
of Mr. Mackay. It is the oldest of the Literary Societies in Brighton, 
and I have had the honour of being its first and also its last 
Secretary. At four periods I was relieved from duty by other 
officials. The Society’s history I have written elsewhere. 

After the transference of Mr. Mackay to Montreal, the pulpi‘ 
at Queen’s Road was supplied by many ministers for a time, amongst 
them the Revs. J. Reid, William Wylie, Samuel Macnaughton, 
Alexander Jeffrey, J. L. Rentoul, and William Fraser. Mr. Rentoul, 
being very like Mr. MacLaren, was highly popular with the people, 
but rumours of his delicate health led to the abandonment of the 
proposed Call. Mr. Wylie, the father of our present honoured minister 
at Ealing, would have received a Call, but, whilst it was proceeding, 
he accepted another to Larne in Ireland. Then the Session were 
informed that the Rev. William Fraser, having regard to his family’s 
delicate health (he had just returned from laying a beloved daughter 
to rest in Florence), would be willing to accept a Call to Brighton. 
This was accordingly sent, there being only two dissentients in the 
congregation. Mr. Fraser, thereupon, resigned his charge at Free 
St. Bernard’s, Edinburgh, much to the regret of his loving and devoted 
people, and, on Jan. 22, 1880, became the fifth Pastor of Queen’s 
Road Presbyterian Church. Dr. Donald Fraser introduced his brother 
to the congregation. It was observed that the Rev. William Fraser 
was as powerful in prayer as his brother was in preaching. 

Mr. Fraser possessed many sterling qualities, which enabled him 
to prosecute his ministry in Brighton as successfully as he had done 
in other places. As a preacher, he was sufficiently attractive to gather 
good congregations from week to week. His scholarship was con- 
siderable, his Biblical knowledge of a high order, and his acquaintance 
with contemporary literature most extensive. That he possessed the 
critical faculty, was shown by a most appreciative lecture on 
‘** Frederick William Robertson.” Mr. Fraser was evidently not afraid 
of work; the harder it was, the more he seemed to like it. He held 
an influential position in the town, and was very useful as a platform 
speaker. His influence upon the young was great. The ‘Town 
Mission.”’ found in him an active worker, for he had the superintendence 
of two of the missionaries. Mr. Fraser was also a hearty supporter 
of the Open Air Mission, and frequently preached on the beach during 
the summer months. He once informed me that he was more at home 
in such preaching than in the pulpit. In open-air preaching he had 
done much good work in Edinburgh, his precentor being a valuable 
assistant. When an effort was made to establish a series of religious 
services on Sunday evenings in the “ Gaiety Music Hall’ in North 
Street, to attract those who are supposed to be shy of frequenting 
churches and chapels, Mr. Fraser took part in the arduous work. 


During the visit of Messrs. Moody and Sankey to Brighton, he acted 
as Secretary and Local Organiser of their meetings, providing a large 
and well-trained choir, and a staff of numerous workers from the 
various churches. It was indeed a yeoman’s task, but he did it nobly. 
At the close of the Mission, he organised a Thanksgiving offering, to 
provide useful garments, etc., for the poor and orphan children. The 
scene at the gigantic distribution was a sight never to be forgotten. 

During the latter part of his ministry, he fulfilled his heart’s 
desire to visit the Holy Land, and, in company with some of his 
ministerial friends, headed by the genial Dr. Monro Gibson, spent 
several weeks in visiting places of ever-sacred memory. Mr. Fraser 
often communicated to his congregation, who were cognisant of his 
whereabouts, the incidents. of his travels, especially when he was 
inheriting the promise, “‘ Our feet shall stand within thy gates, O 
Jerusalem.” Dr. Monro Gibson said that Mr. Fraser was often away 
at a distance, Bible in hand, and knew more about important places 
than the guides did. But the exertions of the tour caused heart 
trouble to develop, and this revealed itself on his return to Brighton. 
He went to Scotland for a change, and his health improved, and he 
resumed his duties on the first Sunday in Sept., 1887. A fortnight 
later, on Sept. 18, Mr. Fraser died suddenly in his pulpit, in the very 
act of preaching to his beloved congregation. I need not dwell here 
on their intense grief, nor on the almost overwhelming expressions 
of public respect and sorrow manifested on this sad and solemn event. 

The next Pastor of Queen’s Road Church was the Rev. Hugh 
Shearer, who had been assistant to Dr. Adolf Saphir at our Belgrave 
Church in London. By the close of the year (1888) he had won the 

hearts of his people, and is still in the post he has so worthily filled 

for nigh thirty years. Mr. Shearer is also a powerful and attractive 
preacher. He was ordained to the pastorate on March 23, 1888, 
the ordination sermon, a memorable one, being preached by the Rev. 
James Cunningham, of Wandsworth Church. It is not necessary to 
dwell upon Mr. Shearer’s long and faithful service. For him the 
present congregation have the highest esteem—a feeling which was 
publicly expressed by a handsome presentation on the occasion of 
his semi-jubilee in 1913. During Mr. Shearer’s ministry the whole 
of the buildings have been thrice renovated, one of the best organs 
in the town erected, and the electric light installed. Thus the whole 

of the property, which has largely increased in value, is now in an 
excellent condition. 

In my manuscript history, of which the foregoing paper is a sum- 
mary, I have given full details of the building, whose story I have 
here endeavoured to tell, and of the memorial tablets upon its walls, 
as well as some account of the churchyard, and of the graves there. 
{ have also put on record some brief notices of the saintly men and 
women who worshipped within the Church, and whose labours blessed 
not only their Church, but the town in which they lived, and places 
far distant (as in the case of Miss C. M. Ricketts, our Missionary to 
China). I have also spoken in my history of those daughter churches 
of Queen’s Road, viz., Lewes, and Kemp Town. But 1 have already 
exceeded by far, the limits allowed me in our Journal, and must 
leave this narrative of our forefathers’ heroic faith and simple piety 
to the consideration of our beloved English Presbyterian Church, 


Australia’s Pilgrim Fathers.—A company of pioneers, mostly from 
the South of Scotland, but latterly living in London, described 
in old records as “ English Nonconformists, principally mechanics,” 
landed in Sydney, in 1802, and were assigned lands on Hawkesbury 
river, 30 miles distant. ‘The leader, James Mein, was said to have 
been an elder in Crown Court Church.* He organised a Society for 
promoting Christian Knowledge and the Education of Youth, and 
the members met for worship in the open air on Portland Head, a 
promontory overlooking the river. In 1809-10, a stone church was 
built at a cost of £400, being the first church erected by voluntary 
subscription in Australia, and it stands to-day, the oldest ecclesiastical 
structure in the Commonwealth. There are few residents near the 
spot now. Windsor, eight miles away, is the centre of the district. 

Mein died in 1827, and lies buried near the church. Evidently 
a genuine spiritual leader. R. D. M. 

Presbyterianism in Nova Scotia.—The honour of introducing 
Presbyterianism into Nova Scotia is due to the Burgher Synod of 
the Secession Church, which sent out Mr. Samuel Kinloch, one of 
its ministers, in 1766. Soon afterwards, the Anti-Burgher Synod 
sent out Mr. James Murdoch, other ministers from Scotland following, 
though at considerable intervals. The divisions in the Church at 
home were, unfortunately, perpetuated in the new country, yet 
overtures for union were earlier made than in the parent churches, 
and the two bodies became one in 1817. 

These early missionaries endured great hardships in sowing the 
Word of Life among the forests of Nova Scotia, but their labours 
were successful, and Presbyterianism is to-day by far the largest 

Protestant denomination in the Province. 
R. D. M. 

English Presbyterianism in 1690.$—A valuable work was published 
recently by the Rev. Alex. Gordon, dealing with the Presbyterian 
and Congregational Board (1690-92), which administered financial 
grants to ministers and meeting-houses throughout England. The 
way in which this MS. was discovered, a few years ago, and now is 
edited (with most scholarly care), is a romance of research. It is 
only the extreme pressure of space which prevents us from quoting 
some facts which have a bearing upon the history of our old con- 
gregations, but the book can be recommended as a quarry of informa- 
tion, from which much knowledge for new conclusions can be 
excavated. J. H. C. 

Errata.—In the closing portion of the article on the old Scots 
Church (Journat, Vol. I., No. 4, p. 115) the two paragraphs relating 
to Dr. Tweedie and Dr. Burns should have been placed at the head 
of the page, and should have preceded the paragraphs relating to 
Dr. Nicolson and Mr. Ballantyne. 

On p. 125 of the Journat, Vol. I., No. 4, read “‘ Manners” instead 
of ‘‘ Mariners.” 

* Mr. William Hamilton, the present Session Clerk of Crown Court Church, ducetly 
has searched the Registers, and can find no trace of Mr, Mein among the Elders, although 

he may have been a member of the Congregation.—EpD 
+ From “ ary 4 of the Mission of the Secession Church to Nova Scotia and Prince 

award Island,” ps | Rev, James Robertson, Edinbu 
** Freedom after Ejection,”’ published by Manchester University Press, 1917. 


The Old Scots Church, London. 


By THE Rev. J. Kerr Cratc.* 

Alexander Skene, M.A., 1877-79.—Born Bridge of Dee, Kirk- 
cudbright, in 1849. Graduated at Edinburgh University. Took his 
theological course at New College, Edinburgh (Free Church of 
Scotland), and distinguished himself in Hebrew. Ordained at Tong- 
land Free Church, Kirkcudbright, in 1874. Inducted Canonbury, 
Jan. 18, 1877. Inducted to the pastorate of Union Church, Glasgow, 
in 1879, where he exercised a laborious ministry for a number of years, 
till he was invited to Australia to be the minister of the Cairns 
Memorial Church, in the heart of Melbourne. From that congregation 
he was transferred to the suburbs of St. Kilda, and in 1892 he was 
appointed Professor of Hebrew in the Presbyterian College, a position 
which he still retains. He has taken a leading part in public affairs 
in Melbourne, and has been Moderator of the United Church of all 
the Australian Colonies. He is a man of marked ability, fine culture, 
and, when in the ministry, excelled as a preacher. He was held in 
the highest affection and esteem by his old fellow-students, among 
whom were Professor Henry Drummond, Dr. John Watson, Principal 
Sir George Adam Smith, and Professor Stalker. 

George Wilson, M.A., 1880-88.—Born in Co. Antrim in 1841. 
Studied and graduated at Queen’s College, Belfast. He became the 
first minister of Banside Presbyterian Church, Ireland, and laboured 
for 15 years among a loyal and loving people. In 1880, he received 
a Call from the congregation of Canonbury, being inducted in July 
of that year. Mr. Wilson is still remembered as a gracious and good 
man, who bore his trials of affliction with unmurmuring patience. 
In 1888, he was appointed Literary Superintendent to the British 
and Foreign Bible Society, a position for which he was eminently 
qualified. He died suddenly, and a tablet to his memory was erected 
in Banside Church. An obituary notice appeared in the Banbridge 
Chronicle on May 1, 1897. 

During Mr. Wilson’s ministry at Canonbury, the Lecture Hall 
was erected at a cost of £538. We are also indebted to him for an 
admirably written little book entitled ‘“‘ Memorials of the Old Ministers 
at Canonbury *’—now out of print. It deals with the ministers down 
to the time of the Disruption. 

Robert Wylie, 1889-97.—During his connection with the late 
Dr. Hutcheson’s congregation at Leith, Mr. Wylie resolved to study 
for the ministry. After attending Edinburgh University and the 
U.P. College, he was ordained and inducted to the pastorate of 
Rathillet U.P. Church on Jan. 10, 1884, by the Cupar Presbytery. 

* Mr. Craig has kindly undertaken the completion of this article, the previous two 
parts having been prepared by the late lamented Editor, the Rev. Alex. Jeffrey. The 
paragraph referring to Mr, Craig’s ministry was written by the Rev. Ebenezer Ritchie, of 
Wood Green, London.—[ED.] 


On Sept. 13, 1887, he was loosed from his charge. Two years later 
(Oct. 10, 1889), he was inducted at Canonbury, and for eight years 
he laboured under varying conditions. In 1897, he left with his 
family for New Zealand, and was inducted at Onehunga Church, ir. 
Auckland Presbytery, before the close of the year. 

James Marchant, 1897-99.—Mr. Marchant was appointed Preacher- 
in-Charge by the Presbytery of London North on Nov. 12, 1897. He 
laboured diligently in this capacity until the midsummer of 1899. 
After a short period at York Street Mission, Cambridge (in connection 
with St. Columba’s Presbyterian Church), he joined the staff of Dr. 
Barnardo’s Homes, where he has rendered important and efficient 

John Kerr Craig, 1899-1910.—Mr. Kerr Craig was born at Loch- 
winnoch, Renfrewshire, in 1843, and studied at the University of 
Glasgow, taking theology at the Free Church College, Glasgow, and 
(later) at the College of the Presbyterian Church of England, London. 
He was licensed by the Presbytery of Lancashire, and was ordained 
and inducted by that Presbytery to the historic congregation of 
Ramsbottom, in July, 1871. During his ministry there, a handsome 
new Church was erected, at a cost of £7,000. In 1873, he was called 
to Ancoats, Manchester, from which sphere he was translated in the 
year 1882 to be minister of Dean Street U.P. Church, Edinburgh. 
In 1891, Mr. Kerr Craig accepted an invitation to the congregation 
of Frederick Street, Glasgow. In all these pastorates he proved 
himself a preacher with a message, a man with undaunted courage, 
and a pastor with a heart. Mr. Kerr Craig received a Call from the 
congregation of Wigan, Lancashire (Presbyterian Church of England), 
and, having decided to accept it, was inducted there on July 25, 1894. 
He laboured in Wigan for five years, and upon his transference to 
Canonbury he was made the recipient of a public testimonial in acknow- 
ledgment of the efforts he had made towards securing greater 
harmony among the Free Churches of the town. Of him, Mr. Shaw 
has written :—‘‘ Wigan certainly never had a man who was so 
universally beloved as Mr. Craig.’’* 

Mr. Craig had been urged to accept the invitation to Canonbury 
by enthusiastic leaders of the Home Mission Committee in the 
Presbytery of London North, and his task was to fill a church which 
was almost empty. Diligently setting himself to work, he had 
gratifying success, and earned the esteem and affection of his people. 
To his efforts also, the congregation were indebted for a new organ. 
On his retirement, in the year 1910, he had cordial testimony borne 
to his diligence and fidelity, the Synod appointing him a Minister 
Emeritus. He resides in London, from time to time rendering 
acceptable service to various congregations. 

Irvon Gwessin Jenkins, 1908-10,—Studied at Cardiff and Aberyst- 
with Colleges, taking his theological course at Trevecca and Aberyst- 
with. Appointed Assistant to the Rev. J. Kerr Craig in Oct., 1908. 
Upon his admission to the Presbyterian Church of England by the 
Synod of 1909, he was ordained colleague and successor to Mr. Craig 
at Canonbury. In April of the following year, he was inducted to 
his present pastorate at East Ham, where his ministry has been 
successful to a high degree. 

* “ The Story of Presbyterianism in Wigan,” by Wm. B. Shaw, published 1912. 

John Mitchell, 1910-11.—Was appointed to York Road Mission, 
Cambridge. Studied at Westminster College, Cambridge. Ordained 
and inducted Canonbury, Oct, 26, 1910. After a short ministry 
there, Mr. Mitchell was inducted, at the end of the year 1911, into 
the pastorate of Blackhill, Co. Durham, of which congregation he is 
still minister. During Mr. Mitchell's pastorate at Canonbury, the 
decease occurred of Sir Henry Robson, the zealous Convener of the 
Synod’s Home Mission Committee. Sir Henry supported the work 
at Canonbury with great liberality. 

Ellis Llywe'yn Williams, B.A., 1912-16.—Graduated at the 
University of Bangor, North Wales, in 1906, and took his theological 
studies at Bala College. Received by the Synod of the Presbyterian 
Church of England in 1913. Ordained at Canonbury, June, 1913. 
After labouring there with much devotion for three years, he was 
called to Hove, of which congregation he is at present the minister. 

William Reid, 1916.—After much experience of ministerial work, 
Mr. Reid was appointed in charge of the congregation of Warrington 
in 1909. Upon the recommendation of the Presbytery of Manchester, 
Mr. Reid was admitted to the ministry, by the Synod of 1913, and 
ordained to the pastorate of the Warrington congregation in that 
same year. In May, 1916, Mr. Reid was inducted to the pastorate 
of Canonbury, and recently has accepted a call to the congregation 
of our Church at Shrewsbury. 

Presbyterianism in the Isle of Man.* 

By Rev. Joun Davipson. 



HE Presbyterian Church in Douglas is known to the younger 
generation as “St. Andrew’s,” but the older people still 
affectionately call it “‘the Kirk.” For nearly one hundred 

years the Dukes of Atholl were either kings in Man, or manorial lords. 
John, the fourth Duke, was also Governor from 1793 to 1829. He 
was blamed by the Manx for appointing Scotsmen to the paid offices 
in the island, and under him his countrymen found remunerative 
employment. In the year 1807, the Independents built a chapel in 
Douglas, and as their first minister was a Scotsman, not a few 
Presbyterians worshipped there. 

Among these was a Mr. James McCrone, a Commissioner of 
Woods and Forests, under the Duke. There is a tradition that Mr. 
Haining, the Independent minister, and Mr. McCrone differed widely 
on certain points (whether personal or ecclesiastical, I know not), 
but there was an open rupture. Mr. McCrone called out his fellow- 
Presbyterians in 1825, and services were started in Fort Street. 

Mr. McCrone was a man of education and character. He came 
from Edinburgh, and was on intimate terms with Dr. Patrick Clason 
and other ministers who afterwards became prominent at the 

* Mr. Davidson has permitted the Editor to add a number of particulars to this article 
(including the reference to Mr. Davidson’s ministry), which have been supplied by Revs. James 
Mellis, R. 8. G. Anderson, and Mr. W. B. Shaw. 


Disruption. In a letter dated March 24, 1829, addressed to Dr. 
Clason, Mr. McCrone gives an account as follows :— 

“There was a meeting held, which ought to have been 
attended by all the Congregation, if I may so designate the hearers, 
and though it had, the number would not have been grest ; but 
I am sorry to say, five men was all the muster. Nevertheless, 
we proceeded to business, and, business-like, we first of all looked 
into the treasury, and found that after a struggle for four years 
against the stream, we had neither funds: nor debt. Happy 
therefore that the day and the way were both alike long. and 
that only 5 pews out of 30 were taken, we in the plenitude of 
our wisdom, Resolved that we would do everything in our power 
to raise the ways and means within the year, to pay the liberal 
sum of £50 to Mr. Mellis, if he would take pity on us and come 
and preach to us for one year after his arrival in the Island. And 
we as generously and liberally resolved if he by the acceptableness 
of his labours, or otherwise, continued to shake us or win us 
into a more reasonable allowance, he should have the full benefit 
of all he could do, after paying necessary charges. Such, my dear 
friends, is our woeful, low and lukewarm state, but though I am 
cast down, I do not despair; and I am almost confident that if 
Mr. Mellis can be persuaded to come among us for a season, the 
chance of success is more than probable. ...I pray you, 
therefore, continue your exertions, and send Mr. Mellis here as 
soon as possible. And I hope the Lord will put it into the hearts 
of some of you, the brethren, to come over and introduce him 
to his little flock.” 

Mr. Mellis considered the invitation carefully, consulting the late 
Rev. Dr. Sieveright of Markinch, Fifeshire, a most trusted adviser. 
Dr. Sieveright wrote an admirable letter, in which the following 
passage occurs :—- 

“Now, my Dear David, what do you say? The charge is 
small, the place of worship is small, the salary is small; but the 
work is great, being the Lord’s.”’ 

Mr. Mellis accepted the appointment for twelve. months, being 
ordained and inducted by the Presbytery of Edinburgh (Church of 
Scotland) in 1830. In July of that year a circular was sent out, 
signed by Mr. McCrone, and appealing for donations for the building 
of a place of worship. ‘Two years later the Church was built, on a 
freehold site, having seating accommodation for 350 persons; and 
a handsome Manse also was built. Two of the: original six trustees 
were Manxmen, and the daughter of one of them died in 1916, at the 
patriarchal age of ninety.* 

The greater portion of the Church Records unfortunately were 
destroyed in a fire, in 1854, in the house of the Session Clerk, but a 
small passbook remains, -containing the names of the Scottish sub- 
seribers to the Building Fund. The amounts are small, few ranging 
over one guinea. The famous Dr. Chalmers is down for one guinea. 
There is one interesting item—£100 from the National Exchequer. 
How and why this grant was made,I do not know. Were grants 
given by the Government for Presbyterian Churches in the Colonies ? 

Mr. Mellis ministered at Douglas until the spring of 1833 and 

* The Misses Dowie, connected with the Hampstead congregation, are two of Mr. McCrone’s 


left amid many tokens of appreciation. He presented the congregation 
with Communion cups inscribed from him as a gift to the Session. 
The congregation gave him a piece of silver plate, and a letter expressing 
grateful appreciation of his services and of their personal regard 
for him. 

Left without a pastor, the little congregation declined. On 
May 8, 1833, Mr. McCrone wrote to Mr. Mellis that the congregation 
would have to be formed de novo, and if an Angel from Heaven were 
to come he would have to do a great deal more than preach, or his 
preaching would not bring hearers. He added that the congregation 
would have to be considered as a missionary station, and nothing 
short of hunting after the careless and indifferent, from day to day, 
would do. 

In six months’ time things had changed for the better, and on 
Nov. 15, 1833, Mr. McCrone wrote to Mr. Mellis that the work was 
thriving. Referring to several who had joined the congregation, he 
continued :—“‘ They fill a corner, and what with that and Wednesday 
Evening Lectures and a Sunday School, and the talent of the minister, 
we have reason to rejoice that our prospects are more cheering than 
they were.’’* 

Troublous times followed the departure of Mr. Mellis. The 
resignation of one minister and the translation of his successor from 
a lean stipend to a rich living in Scotland at the time of the Disruption 
were significant events. The congregation at Douglas attached 
itself to the Presbyterian Church in England, and succeeded in 
carrying over the property. The minister who made his mark on the 
congregation and in the community was the Rev. James Fettes, who 
was translated from Galashiels, Roxburghshire, in 1864. In his 
time the present handsome Church was erected, and the name changed 
from the “‘ Scots Church” to “St. Andrew’s.”’ During his ministry 
another interesting event took place, which was the adherence of the 
congregation, in 1876, to the newly-formed Presbyterian Church of 
England. Mr. Fettes resigned in the year 1884, and died in Edin- 
burgh in 1896. It is rather singular that of the eight ministers, only 
one—Mr. Mellis—received a Call to another congregation ; and not 
one of them died while minister of the congregation at Douglas. 

The following is a list of the ministers :— 

David Barclay Mellis.—Born in the parish of Fetteresso in Kin- 
cardineshire, in 1800. His father was a small proprietor there, who 
died leaving a widow with a large family. Mrs. Mellis removed to 
Perth, where her uncle, William Nairne, was the proprietor of the 
historic ‘‘ Dunsinane.’”’ Mr. Nairne was a bachelor, and invited his 
niece and her family to stay at Dunsinane, which they did for some 
years, the education of the younger children being undertaken by a 
tutor who lived at Dunsinane, and who afterwards became the Rev. 
Dr. Sieveright, minister of the Parish of Markinch, Fifeshire. David 
Barclay Mellis was the youngest of the family, and after some time 
at the Grammar School in Perth, he proceeded to the University of 
Edinburgh, where he took the usual course of four years in Arts and 
four years in Divinity. He was licensed as a probationer by the 
Presbytery of Edinburgh, becoming acquainted with many of the 
celebrated ministers who took part in the contendings which eventuated 

* The minister referred to was probably the Rev, Walter McLean. 

in the Disruption of 1843. Mr. Mellis was minister of Douglas 183v- 
33. For several years the sphere of his ministerial activity is obscure, 
but it is known that he held an appointment in Paris, where he repre- 
sented the Church of Scotland, being allowed to hold services in the 
Oratoir ; and another was at Markinch, where he assisted his former 
tutor, who, later, became his brother-in-law. Mr. Mellis was inducted 
to the Parish of Tealing, Forfarshire (Presbytery of Dundee). Ai 
the formation of the Free Church of Scotland in 1843, nearly the 
whole of the congregation at Tealing followed Mr. Mellis, and formed 
there a congregation of the Free Church. In that sphere Mr. Mellis 
laboured until his death in May, 1861. He knew intimately all th 
Free Church leaders, clerical and lay, among the latter being his own 
elder brother James Mellis Nairne.* A son of Mr. Mellis is the Rev. 
James Mellis, M.A., of Southport, Lancashire, whose long and honour- 
able career in the Presbyterian Church of England was acknowledged, 
in 1910, by his appointment to the dignity of Moderator of that 
Church. Mr. Mellis has worthily served the Presbytery of Liverpoo! 
as its Clerk for many years, and in addition to his pastoral and 
ecclesiastical duties has published a book of Essays on literary subjects. 

Walter McLean.—Born Monteith, 1798. Matriculated University 
of Glasgow, 1812, and studied theology there. Ordained Douglas, 
Aug., 1833. On a proved charge of fama clamosa he was deposed 
by the Presbytery of Lancashire, May 5, 1841, following an Appea! 

to the Synod, against the Presbytery’s decision. Died in Glasgow, 
Oct. 3, 1843. 

William Wilson.—A native of Kirkcudbrightshire. Born Dec. 10. 
1795. Studied at Edinburgh University. After holding assistant 
ships at Balmaghie and Kirkcudbright, he was ordained, in 1838, a» 
minister of the congregation of Whitehaven. On Oct. 14, 1841, he 
was inducted at Douglas, and on March 21, 1844, he was admitted 
as minister of the Parish of Balmaclellan, Presbytery of Kirkcud 
bright. Mr. Wilson died on June 28, 1851. 

James Cleland.—Born at Carluke, Lanarkshire, in 1803. Matricu 
lated at Glasgow University in 1817, where he remained until 1825, 
when he took a winter session at the University of St. Andrews, After 
a period at the Divinity Hall of the Burgher Synod, Mr. Cleland was 
licensed by the Associate Presbytery of Edinburgh on Oct. 26, 1830, 
and on the same day was ordained as the first minister of the Burgher 
congregation at Stewarton, Ayrshire. Mr. Cleland was inducted to 
the pastorate at St. Andrew's, Bolton, Lancashire, on July 1, 1840, 
where he laboured for four years. He was inducted to the congrega 
tion of Douglas in the year 1844, and remained there until 1865, being 
inducted on March 24 of that year to the congregation of Risley, 
Lancashire. After a long and faithful ministry, Mr. Cleland resigned 
on Dec. 6, 1880, and this year being the occasion of his ministeria! 
jubilee, the Presbytery presented him with an illuminated addres 
Mr. Cleland died at Warrington on Jan. 29, 1888. 

James Fettes.—Born Northumberland, in the neighbourhood o/ 
Alnwick, in the year 1819. Studied at the University of Edinburgh 
and at the New College. Edinburgh (Free Church of Scotland). After 
receiving licence, Mr. Fettes went to Canada, where, in 1848, he was 
ordained and inducted to the pastoral charge of a congregation in the 

* The latter surname had been added for reasons of property. 

Presbytery of Montreal. He returned to Scotland, and became 
minister of the Free Church congregation at Ladhope, Galashiels, 
in the year 1850. On Aug. 23, 1865, he was loosed from that charge, 
and on Sep. 21 of the same year he was inducted to the congregation 
at Douglas. Two years afterwards, a handsome Church was opened 
on the site of the old one. Mr. Fettes was eminently successful at 
Douglas, where “ his great force of character and devotion to pastoral 
work made him a power for good.” He resigned in the year 1885, 
the Synod conferring upon him the title of minister Emeritus, and 
he retired to Edinburgh, where he died on March 7, 1896. At the 
final voting on the Union proposals at the English Presbyterian Synod 
of 1873, Mr. Fettes was one of six who opposed the proposal, and 
the U.P. Magazine for May, 1873, remarked that ‘“‘ Mr. Fettes seemed 
to have veered nothing from his old position as a follower of Dr. Begg.” 

Joseph Forest, M.A.—Born at Aberdeen in 1845. A graduate 
of Aberdeen University. Took the theological course at the Free 
Church College, Aberdeen. ‘Ordained to the pastorate of Stevenston 
Free Church, Ayrshire, in the year 1876. Inducted at Douglas, 
June 10, 1885. Resigned on March 11, 1889. Inducted to the 
pastorate of the Fraserburgh Free Church in the year 1890, from 
which he retired in 1903. 

Thomas John Dixon.—Studied at Edinburgh University and 
entered the English Presbyterian College, London, in 1868. Licensed 
by the Presbytery of London on April 12, 1870. Ordained and inducted 
at Millwall on June 18, 1872. Resigned on July 12, 1887. Inducted 
to the pastorate of Douglas on July 24, 1889. Resigned on May 21, 

1894. After being for some years without a charge, he died on 
Nov. 27, 1901. 

John Davidson.—A native of Perthshire. Studied at the Univer- 
sity of Glasgow, and took theological course at the United Presbyterian 
College, Glasgow. Ordained and inducted to Beaumont, Northumber- 
land, on Dee. 21, 1882. Inducted at Douglas, Jan. 21, 1895. Under 
Mr. Davidson's ministry the congregation has steadily progressed, 
during which period the town of Douglas has become one of the most 
popular seaside resorta in the Kingdom. Considerable additions have 
been made to the Church property, including class rooms, a new 
Manse, and Sunday School premises costing £1,600. Mr. Davidson 
vas President of the Manx Free Church Council in 1898, and in many 
vays has worthily represented Presbyterianism in the Isle of Man. 


r'ais congregation originated with a few Scottish families from Leith 
ind Greenock, who were attracted to Ramsey by the shipbuilding 
nd fishing industries. In June, 1830, they presented a petition 
o the United Associate Presbytery of Wigtown, requesting supply of 
Ordinances. This was granted, and preachers were sent over in 
otation. With the help of friends in Scotland, a Church was built 
n the year 1834, giving accommodation for 230 worshippers. For 
nany years the congregation was treated as a Mission station, and 
iad preachers located for short periods. The following ministers 
ave held the pastorate of Ramsey :— 

: John Robb.—Born Glasgow, 1811. Matriculated Glasgow, 1825; 
United Secession Hall, 1833-38. Ordained, May 21, 1839, as the 


first minister of the Secession congregation of Broughty Ferry. 
Resigned, Sep. 21, 1841, owing to a disturbed feeling through his 
indiscretion in hearing a sermon in the Established Church. He was 
inducted at Ramsey on Oct. 29, 1845, and resigned, Nov. 29, 1849. 
Mr. Robb entered upon a location at Prestatyn, North Wales, where 
he remained until 1854, when he became a Home Missionary in Bootle, 
Liverpool, holding the office of Elder in the congregation of Derby 
Road, under the ministry of the late Rev. William Taylor, D.D. 

William Walker.—Born in Glasgow in 1826, and died at Chatham, 
Ontario, on May 14, 1891. Ordained and inducted at Ramsey (then 
a congregation of the United Secession Church) on Oct. 26, 1853, by 
the Lancashire Presbytery. Mr. Walker ministered there until Sep. 25, 
1855, when he removed to Canada, ceasing to undertake pastoral 

Duncan McOwan.—Born at Balbeggie. He was a brother of 
the Rev. James McOwan, who held pastorates at Bannockburn and 
Perth and St. Andrews. Mr. McOwan entered the United Secession 
Hall in 1849, and was ordained and inducted at Ramsey (then a con- 
gregation of the United Presbyterian Church) by the Lancashire 
Presbytery on Dec. 3, 1856. He resigned his charge on June 9, 1873. 

William A. Cathcart, M.A.—Eldest son of the Rev. Samuel 
Cathcart, D.D., Harbottle, Northumberland. Born Aug. 30, 1850. 
Graduated, University of Edinburgh, 1868. Studied theology at the 
English Presbyterian College, London, and at New College, Edinburgh. 
Licensed by the Presbytery of London, Aug. 5, 1873. Appointed 
assistant to the Rev. Alexander Symington, D.D., St. Andrew’s, 
Birkenhead, where he remained until 1874. At the request of the 
Free Church of Scotland Colonial Committee, Mr. Cathcart went to 
New Zealand, where he laboured at Reanuera. Returning from 
New Zealand. Mr. Cathcart was appointed Chaplain at St. Malo in 
1876, and then at the English Protestant Church, St. Servan, Brittany. 
Returning to England, Mr. Cathcart was ordained at Ramsey (then 
in connection with the Presbyterian Church of England) on June 19, 
1878. He resigned on March 9, 1896, and died in Manchester in 
Aug., 1899. It was through Mr. Cathcart’s energetic ministry that 
the present handsome place of worship was erected. 

Charles Cowan Lundie, B.A.—Son of the Rev. Dr. Lundie, Fair- 
field, Liverpool, who was Moderator of Synod in 1884. Mr. Lundie 
was born at Liverpool, and graduated at the Victoria University, 
Liverpool, in 1891. After taking his theological course at the English 
Presbyterian College, London, Mr. Lundie was licensed by the 
Presbytery of Liverpool on Oct. 10, 1894. Mr. Lundie was located 
at the historic Charge of Penruddock, Cumberland, for about a year, 
prior to his appointment, in 1895, as Assistant in the congregation 
of St. Andrew’s, Waterloo, Liverpool. Accepting a Call to Ramsey, 
Mr. Lundie was ordained there on July 30, 1896, where he remained 
until his induction, on Nov. 17, 1904, to his present pastorate of 
Seacombe, in the Presbytery of Liverpool. At Ramsey, Mr. Lundie 
proved himself a sound preacher, a successful organiser, and a faithful 
Pastor. Gifted with tact and personality, he established the con- 
gregation more firmly, and increased its numbers. 

Mr. Lundie is the seventh minister in direct descent from the 
Rev. Dr. John Lundie, Professor of Humanity at Aberdeen, and a 
member of the Reforming Assembly of 1638. 


Henry D. Purdy, M.A.— Born Morpeth, Northumberland. 
Graduated at the University of Aberdeen. Studied theology at the 
English Presbyterian College, London. Mr. Purdy was ordained and 
inducted as minister of the Ramsey congregation on March 16, 1905, 
and, interesting himself in the community, especially in work among 
the fishermen and the children, he has left behind him the impress 
of an evangelical ministry. He was inducted to his present charge, 
Houghton-le-Spring, co. Durham, in the year 1912. 

George Laing Byers, M.A.—A native of Dumfriesshire. Graduated 
at University of Edinburgh, and studied theology at New College, 
Edinburgh. Was ordained and inducted to Ramsey on June 5, 1913. 
Mr. Byers was minister of the congregation when the Great War 
broke out, and encountered the peculiar difficulties of the period. 
Mr. Byers was inducted to the congregation of Calderbank, Airdrie, 
Lanarkshire, on Oct. 22, 1916. 

R. S. G. Anderson, M.A., B.D.—Son of the late Rev. Dr. Anderson, 
St. George’s Road U.P. Church, Glasgow. Born at Ceres, Fifeshire. 
Graduated in Arts and Theology at the University of Glasgow, and 
took his theological course at the U.P. College, Edinburgh. Ordained 
and inducted to the pastorate of St. Helen’s, Ontario, Canada, in 
May, 1889, from which congregation he removed, in 1894, to Wroxeter, 
also in the Presbytery of Maitland. Owing to ill-health, Mr. Anderson 
returned to Scotland, where for some years he held temporary charges 
in connection with the United Free Church. Mr. Anderson was 
inducted to Ramsey in June, 1917, and the outlook for the congrega- 
tion never was more promising. - In his last appointment (New Luce, 
Wigtownshire) Mr. Anderson took up the study of Archaeology, and 
recently contributed to the Proceedings of the Society of Antiquaries 
of Scotland an account of a Cairn discovered by him at Craigbirnoch. 

Recent Acquisitions. 

Books.—The following Histories, ancient and modern, have been 
received :— 

Wodrow’s History of the Sufferings of the Church of Scotland from 
1660 to 1678, from Rev. James A. Paton, Dalbeattie ; Calderwood’s 
True History of the Church of Scotland (1678), Calderwood’s History 
of the Kirk of Scotland, 6 vols. (Wodrow Society), Crookshank’s 
History of the State and Sufferings of the Church of Scotland from 
the Reformation to the Revolution (1749), Knox’s History of the 
Reformation in Scotland, 2 vols. (1846), presented by Mr. James 
Nichol, Muswell Hill: Historical Sketch of the Protestant Church of 
France, by Rev. J. G. Lorimer, and Lectures on Foreign Churches, 
Ist and 2nd series (1845), from Mr. A. Theodore Brown, Liverpool ; 
Dr. Drysdale’s History of the Presbyterians in England, from the 
President ; Webster’s History of the Presbyterian Church in America, 
and The Scotch-Irish in America, by Professor Henry Jones Ford, 
from the Secretary; Dr. Thomas Fuller’s History of the University 
of Cambridge, from Mr. W. B. Shaw; Rev. Alex. Gordon’s Freedom 
after Ejection (1690-92), and Early History of Unity Church, 
Islington, both the gift of the Author; and the Rev. David Wood- 
side’s recently published volume, The Soul of a Scottish Church, or 


the Contribution of the. United Presbyterian Church to Scottish Lif: 
and Religion, from Mr. Alexander Baxter, Muswell Hill. 

Among the Biographies and Memoirs are the Rev. Erasmus 
Middleton's Biographia Evangelica, 4 vols. (1779), Memoirs of Rev. 
Theophilus Lindsey, by Thomas Belsham (1812), Letters and Remarks 
of Rev. W. H. Hewitson of Dirleton, 2 vols. (1853), Memoirs of Mrs. 
William Veitch, Thomas Hog of Kiltearn, Mr. Henry Erskine and 
Mr. John Carstairs (1856), and Rev. James Young’s Life of John 
Welsh of Ayr, all presented by Mr. A. Theodore Brown; Howie's 
Scots Worthies, 2 vols. (1837), Select Biographies (Wodrow Society), 
Vols. 1 and 2, and Memoirs of Veitch and Brysson, by Dr. Thomas 
McCrie, from Mr. James Nichol ; Henry Barrow and the Exiled Church 
of Amsterdam, from Mr. W. B. Shaw: Disruption Worthies, by Rev. 
C. G. McCrie, McCrie’s Life of John Knoz (edited by And. Crichton 
LL.D., 1874), and Reminiscences of a Long Life, by W. D. Killen, D.D., 
the gift of Mr. Hogg, Muswell Hill. 

The second volume of the recent edition of Hew Scott’s Fasti 
Ecclesiae Scoticanae was received from the late Mr. Andrew Cochrane. 

Newspaper notices of Presbyterianism in Maryport, Workington, 
Berwick, Hackney, and Canterbury, by Mr. R. 8. Robson, have come 
to hand from the Author; and 25 bound volumes of the United 

Presbyterian Magazine from 1847 to 1872 have been presented by 
Mr. W. B. Shaw. 

Our acknowledgments are due to the Secretaries of the Baptist, 
Congregational, Friends, and Wesley Historical Societies, who have 
kindly furnished us with the Journals of their Proceedings. 

Curator’s Notes.—Amongst the portraits in oils may be mentioned 
that of the late Rev. Dr. Anderson of Morpeth, which is an exact copy 
of the portrait by one of our old students, Norman MacBeth, R.S.A. 
It is the joint gitt of Mr. Ian Anderson of Wimbledon and Mr. John 
Peddie. The Society is under considerable obligation to Mr. Peddie 
for beautiful copies of the Roaf portrait of Richard Bazter, the 
original being lent by the Governors of Lancashire College ; for that 
of the late Rev. P. L. Millar of Newcastle, an intimate friend and 
co-worker with McCheyne and William C. Burns. Mr. Millar was 
Moderator of our Church in 1860. Very interesting also is Mr. 
Peddie’s portrait of the late Rev. Dr. Duncan, for many years Synod 
Clerk and an honorary lecturer in our College. He was Moderator in 
1850. Then comes the fine copy of Emmerson’s presentation por- 
trait of the late Rev. James Blythe, M.A., for half-a-century Clerk 
of the Northumberland Presbytery, and an ex-Moderator. This is 
the joint gift of Mr. and Mrs. W. Newton Morrison and Mr. Peddie. 
To the Congregation of St. Andrew's, Ealing,and two or three friends, 
the Society is indebted for Frank Ogilvie’s portrait of the Rev. Dr. 
Thain ‘Davidson, who was Moderator in 1872. 

Very interesting are the series of gifts in the name of Mrs. McCrie 
of Edinburgh, widow of the late Rev. Dr. C. G. McCrie, an old student 
of our College. These comprise a fine mezzotint portrait of her 
husband’s uncle, Rev. Thomas McCrie, D.D., LL.D., one of our 
professors and an ex-Moderator ; lecture desk, regularly used by him, 
and before him by his celebrated father, the biographer of Knox. 

There are also the MSS. of lectures delivered by him in our College 


and many of his father’s papers. The latter include MS. sermons 
and addresses, the materials for his Life of Calvin and portion of the 
MS.—some sixty or seventy items in all. 

Other gifts include an engraved portrait of Dr. William Twisse, 
Prolocutor of the Westminster Assembly in 1643, from Rev. Alexander 
Gordon, M.A. ; mezzotint engraving of the late Rev. Dr. J. T. 
Paterson, of Sunderland, from his daughter-in-law; mezzotint 
engraving of the Rev. Dr. W. Mc Kerrow, of Manchester, from 
T. W. Evans, Esq., Elder of Brunswick Street Church ; oil portrait 
of the Rev. Dr. Jack, of Lloyd Street Secession Chapel, Manchester, 
deposited on permanent loan by the Minister and Office-bearers of 
Brunswick Street Church, Manchester ; a fine pastel portrait of Dr. 
Drysdale, the gift of his Congregation at Morpeth; oil portrait of 
Rev. Dr. Skinner, of Blackburn, from the Office-bearers of St. George's. 

The Minister and Session of Broad Street, Birmingham, have 
deposited with the Society a Communion flagon and two cups ; Minister 
and Session at Harbottle, old Communion pewter, Die for tokens of 
the year 1811, and three (curious) volumes of ancient Church records ; 
the Minister and Session of Canonbury a silver christening font (on 
permanent loan), presented to the congregation during Dr. Tweedie’s 
ministry at London Wall (1832-1836). East India Road Session 
contribute the Die from which their Communion tokens were struck. 
A valuable gift came from the Presbytery of Northumberland in the 
form of many hundreds of Letters, Calls, Petitions and other interesting 
documents dealing with events between 1816 and 1876. From Mr. 
T. French Downie has come a beautiful mezzotint of the late Rev. 
Dr. David McEwan as he was in the early days of his ministry. A 
photograph of the late Mr. J. R. Macdonald is presented by Mrs. 
Macdonald and the Rev. W. King Macdonald, and a fine coloured 
engraving of Hanover Chapel, Brighton, by Mr. Isaac Wells. 

To A. C. Mitchell, Esq., Liverpool, and Mr. Peddie, the Society 

is indebted for a painting of the late Rev. Dr. Lundie after William 
Bonner, R.S.A. , 

The rapid growth of the Collection led the Council to seek further 
accommodation, and now, owing to the kindness of the Office-bearers 

of Regent Square Church, they are in possession of the four rooms 
in the Tower. 

Constitution of the Society. 

1. The name of the Society is THe PresByTERIAN HIsToRICAL 
Society OF ENGLAND. ’ 

2. The purpose of the Society is to promote the study of the 
History of Presbytery in England, and to collect manuscripts, books, 
portraits, paintings, and other objects relating thereto. These shall 
become the property of the Presbyterian Church of England, and the 
Society shall act as custodian. 

3. Any member of a Presbyterian Church may become a Member 
of the Society. The annual subscription shall be five shillings. Pay- 
ment of three guineas constitutes the donor a Life Member, 

4. The Society shall, at the Annual Meeting, elect a Council, 
consisting of a President, Vice-President, Secretary, Treasurer, 
Curator, and nine Members. Five shall form a quorum. 

5. The Moderator of Synod, the Clerk of Synod, the General 
Secretary, and the Convener of the Law and Historical Documents 
Committee, shall be ex officio Members of Council. 

6. The Council shall meet at least three times a year, and the 
Annual Meeting of the Society shall be held on the Tuesday of Synod 

7. The Council shall present a Report annually to the Supreme 
Court of the Church, through its Law and Historical Documents 

8. This constitution shall not be altered except at the Annual 
Meeting by a two-thirds majority of the Members present and voting. 
Not less than fourteen days’ notice of any proposed change shall be 
given to the Secretary, whose duty it shall be to communicate the 
same to'the members at least ten days before the Meeting. 

Members of the Council, 1917-18. 

Honorary . Presidents—Rev. A. H. Drysdale, D.D., and Dr. W. 
Carruthers, F.R.S. : , 

President—Mr. Ernest G. Atkinson, F.R.Hist.S. 
Vice-President—Rev. J. Hay Colligan, M.A. 

Secretary—Mr. R. D. McGlashan, 53, Alexandra Park Road, 
Muswell Hill, N. 10. 

Treasurer—Mr. Cecil D. Robertson. 

Asssitant Treasurer—Mr. K. Macleod Black, 33, Fernleigh Road, 
Winchmore Hill, N. 21. ° 

Curator of Museum—Mr. W. B. Shaw, F.R.Hist.S., F.S.A.(Scot.). 

Dr. 8. W. Carruthers ; Rev. W. Hume Elliot ; Rev. D. Fothering- 
ham, J.P.; Dr. J. K. Fotheringham; Rev. E. J. How; Rev. J. T. 
Middlemiss, M.A.; Mr. C. F. Millett; Mr. H. Penfold; and Mr. R. S. 

The London members of the Council form its Executive. 


List of Members. 


(The names of Life Members are indicated by an asterisk.) 
Mr. Henry Allan, 31, Clerkenwell Green, E.C. 1. 
Mr. E. G. Atkinson, F.R.Hist.S., Ashburnham, Shortlands, Kent. 
Mr. R. Barclay, 20, Plymouth Grove, Manchester. 
Rev. Thos. Barclay, M.A., Tainan, Formosa. 
*Mr. John Barr, 25, Renmuir Street, Tooting, London, 8.W. 17. 
Mr. James Barr, 31, Hotspur Street, Tynemouth. 

Mr. Alexander Baxter, 56, Queen’s Avenue, Muswell Hill, London, 
N. 10. 

Rev. B. Bell, B.D., Lasarra, Upton, Birkenhead. 

Mr. Kenneth Macleod Black, 33, Fernleigh Road, Winchmore Hill, 
London, N. 21. 

Rev. J. Howie Boyd, B.D., 20, Warwick Square, Carlisle. 

Mr. A. Theodore Brown, The Nunnery, St. Michael’s Hamlet, Liverpool. 
Mr. G. R. Bryce, 129, Ladbroke Road, London, W. 11. 

Rev. Islay F. Burns, M.A., Westminster College, Cambridge. 

Mr. R. J. Burns, 45, Norland Square, Holland Park, London, W. 11. 
Rev. J. Cairns, J.P., 35; Little Heath, Charlton, London, 8.E. 7. 

Dr. W. Carruthers, F.R.S., 44, Central Hill, Norwood, London, 8.E.19, 
Dr. S. W. Carruthers, 44, Central Hill, Norwood, London, S.E. 19. 
Mr. H. C. Clanahan, J.P., The Wood, Park Drive, Hale, Cheshire. 

Rev. J. Hay Colligan, M.A., 63, Thurlow Park Road, Dulwich, London, 
8.E. 21. 

Rev. Alex. Connell, B.D., 22, Linnet Lane, Liverpool. 

Rev. J. A. Bethune Cook, Gilstead, Newton, Singapore. 

Rev, J. Kerr Craig, 14, Lancaster Road, South Norwood, 8.E, 25, 

Mr. A. M. Makgill Crichton, 174, Great Cumberland Place, W. 1. 

Rev. Wm. Cross, M.A., The Manse, Singapore. 

Mr. Jas. Forrest Dale, 101, Hartington Road, Sefton Park, Liverpool, 
Dr. J. H. Deane, 4, The Avenue, Muswell! Hill, London, N. 10. 

Mr. E. Dodds, Home House, Low Fell, Gateshead. 

Mr. D. G. Dollery, F.Stat.Soc., 73, Brodrick Road, Wandsworth 
Common, London, S8.W. 17. 
Rev. Dr. A. H. Drysdale, The Manse, Morpeth. 

Rev. W. Hume Elliot, 11, Drakefield Road, Upper Tooting Park, 
London, 8.W. 17. 

Mr. Thos. L. Ewing, 7, Devonshire Place, Newcastle-on-Tyne. 


*Mr. A. Dodds Fairbairn, 48, Frognal, Hampstead, London, N.W. 3. 

Mr. G. T. Feasey, Purnwood Lodge, Oakdale Road, Streatham, 
London, S.W. 16. 

Dr. D. Hay Fleming, 4, Chamberlain Road, Edinburgh. 

Rev. J. R. Fleming, B.D., London, N.W. 

Mr. John Forbes, Lintonville, Colney Hatch Lane, London, N. 10. 

Rev. David Fotheringham, J.P., 86, Palace Gates Road, Wood Green: 
London, N. 22. 

Dr. J. K. Fotheringham, 6, Blackhall Road, Oxford. 

Mr. A. J. Fowler, 8, King Henry's Road, London, N.W. 3. 

Mr. Geo. Gallie, 32, Green Lawn, Rock Ferry. 

Mr. John Gemmell, Woodthorpe, Shepherd’s Hill, Highgate. 

Mrs. Glen, The Manse, Chester Place, Norwich 

Rev. J. Goodlet, 12, Ravenswood Road, Redland, Bristol. 

Rev. Alex. Gordon, M.A., 35, Rosemary Street, Belfast. 

Mr. J. S. Henderson, 28, Lancaster Road, West Norwood, 8.E. 27. 

Mr. Geo. Hardesty, 42, Oxford Road, Liscard, Cheshire. 
Mr. T. Holmes, 15, Alma Road, The Avenue, Southampton. 
Rev. E. J. How, B.D., 16, Freelands Road, Bromley, Kent. 
Mr. R. J. Hoy, 26, Coquet Terrace, Newcastle-on-Tyne. 

Rey. C. H. Irwin, D.D., 18, High View Road, Norwood, London, 
S.E. 19. 
Mrs. Jeffrey, 39, Poppleton Road, Leytonstone, E. 11. 

Mr. G. H. Laurie, 23, Willow Bank Road, Birkenhead. 

Mr. Joseph A. Leckie, Goodall Street, Walsall. 

Rev. R. Leggat, Bankhill Manse, Berwick-on-Tweed. 

Rev. C. C. Lundie, B.A., 6, Rudgrave Square, Egremont, Wallasey. 

Rev. D. C. Lusk, M.A., 15, The Turl, Oxford. 

Mr. J. P. R. Lyell, J.P., F.R.Hist.S., Inchyra, West Heath Drive. 
Hampstead, London, N.W.3. 

Prof. Alex. Macalister, M.D., F.R.S., Torrisdale, Cambridge. 

Rev. W. King H. Macdonald, M.A., The Manse, Glanton, Northumber- 

Mr. John Macdonald, 56, Greencroft Gardens, Hampstead, N.W. 6. 

- Mr. R. D. MeGlashan, 53, Alexandra Park Road, Muswell Hill, 
London, N. 10. 

Rev. D. C. Macgregor, M.A., 17, Murray Road, Wimbledon, 8.W. 19, 
Dr. D. M. Mackay, 15, Albion Street, Hull. 
Rev. Dr. P. J. Maclagan, 7, East India Avenue, London, E.C. 3. 
Mr Angus McLeod, 244, Culmington Road, Ealing, W. 13. 
Rev. H. Q. MacQueen, B.A., 231, Abbey Road, Barrow-in-Furness. 
Mr. W. J. Marshall, Northumberlund Avenue,’ Berwick-on-T weed. 
Rev. J. Mellis, M A., 23, Park Street, Southport. 


Rev. J. T. Middlemiss, B.A.,.3, The Beeches, West Didsbury, Man- 

Mr. C. F. Millett, 84, College Place, London, N.W. 1. 

Mr. Donald A. Munro, 76, Parliament Hill Mansions, Lissenden Gardens, 
N.W. 5. 

Rev. Wm. Murray, M.A., Gilstead, Newton, Singapore. 

Mr. John Peddie, 19, York Road, Chorlton-cum-Hardy, near Man- 

Mr. Henry Penfold, Brampton, Cumberland. 

Rev. John Reid, M.A., 46, Anderson Park Road, Moseley, Birmingham. 
Rev. E. Ritchie, 130, Palmerston Road, Bowes Park, London, N. 22. 
Mr. J. R. Roxburgh, LL.B., Dunedin, Madingley Road, Cambridge. 

Mr. Cecil D. Robertson, 81, Bickenhall Mansions, Gloucester Place, 
London, W. 1. 

Rev. W. L. Robertson, M.A., 11, St. Andrew’s Crescent, Cardiff. 
Mr. R. 8. Robson, 35, Hawthorn Street, Newcastle-on-Tyne. 
Rev. Professor C. Anderson Scott, D.D., The Knott, Cambridge. 

Mr. James Shaw, The Homestead, Colney Hatch Lane, Muswell Hill, 
N. 10. 

Mr. W. B. Shaw, F.R.Hist.S., F.S.A.(Scot.), 56, Sandy Lane, Stretford, 

Mr. David Shaw, Cree Cottage, Pasbold, near Southport. 

Rev. Professor P. Carnegie Simpson, D.D., 2, Westminster College 
Bounds, Cambridge. 

Mr. W. Sinclair, 13, Mere Road, Erdington, Birmingham. 

Rev. Professor John Skinner, D.D., Woodbrooke, Selly Oak, Birming- 

Rev. G. M. Smith, The Manse, Park Road, Gloucester. 

Mr. Andrew Stewart, 179, Mount View Road, Stroud Green, London, 
N. 4. 

Mr. Andrew T. Taylor, J.P., L.C.C., 21, Lyndhurst Road, Hampstead, 
N.W. 3. 
. M. C. Telfer, Bonhill, 36, Dean Road, Fairfield, Liverpool. 
. Stephen Thompson, 45, Sussex Gardens, Hyde Park, W. 2. 

Rev. J. Head Thomson, B.D., 37, St. John’s Park, Blackheath, London. 
S.E. 3. 

Mr. F, H. G. P. Thomson, 39, Linden Road, Gosforth, Newcastle-on- 

Rev. 4 G. Train, The Manse, Southend, Kintyre, Argyllshire. 

Mr. R. P. Watson, 8, Eastfield Street, Sunderland. 

Mr. W. Weddel, Fernleigh, Worsley Road, N.W. 

Mr. Isaac Wells, 21, York Villas, Brighton. 

Mr. Joseph H. Whitehorn, 74, Canfield Gardens, Hampstead, N.W. 6. 

Mrs. Whitehorn, 74, Canfield Gardens, Hampstead, N.W. 6. 

Mr. Robert Whyte, 51, King Henry's Road, London, N.W. 3. 

Mr. James C. Young, 27, Highbury Grove, London, N. 5. 



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